The framework chapter for Yogasthāna II — the categories and taxonomies that the focused practice-chapters (sbh2.1–sbh2.7) then deploy. A seventeen-question opening unfolds into the 28-person typology of the disciple-vehicle path (classified by faculty, defilement-temperament, vow, path-fruit, and trajectory), the ālambana schema of object-supports for both worldly and supramundane paths, instruction and the three higher trainings, the yoga and manaskāra taxonomies of mental engagement, the foundations of mindfulness, the supramundane path proper, the six reclaimed person-designations (monk, ascetic, renunciant, and so on), the four māras as obstacles to practice, and the conditions under which practice bears fruit.
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Sanskrit
English
Yogasthāna II — Pudgalas, Trainings, and Awakening Topics
Pudgalas, Trainings, and Awakening Topics
II. dvitīyaṁ yogasthānam
II. The Second Yogasthāna
Yogasthāna II opens by naming the two paths of dispassion — the worldly (laukika) and supramundane (lokottara) — and their shared requisite-stage, naiṣkramyabhūmi (treated in detail at [sbh1.3](sbh1.3.html)). The whole of YS II proceeds on this two-path framework: from the analytic question 'who [are the practitioners]?' (paragraphs 2–19) through 'what [do they practice on]?' (paragraphs 30+) up to the actual yogic operations of [sbh2.1](sbh2.1.html) onward. Paragraph 1 is therefore the architectural hinge of the whole second yogasthāna.
laukikaṁ caiva vairāgyaṁ tathā lokottareṇa ca |
[Covering] the going to dispassion by the worldly [path] and likewise by the supramundane [path],
tayoścaiva hi sambhāro bhūmirnaiṣkramyasaṁjñitā |
and their requisite-stage, called renunciation.
tatra kati pudgalā yesyāṁ naiṣkramyabhūmau yathādeśitāyāṁ yathāparikīrttitāyāṁ niṣkrāmanti |
Here, how many persons are there in this renunciation-stage [who are] taught, proclaimed [as those who] go forth [for these paths]?
The seventeen-question framework at 2.1–2.17 is the table of contents for all of Yogasthāna II. Each question is answered at length in turn: persons (paragraphs 2–19), delineation (20–36), object (paragraphs handed off to [sbh2.1](sbh2.1.html)–[sbh2.7](sbh2.7.html)), instruction (47–48), training (49–55), dharmas conducive to training (56–64), loss-of-yoga and yogas (the yoga chapters), mental engagement, and so on. The same seventeen-fold structure recurs (with variant ordering) in the corresponding sections of Bodhisattvabhūmi; the parallel marks this as canonical Yogācāra scholastic procedure rather than text-specific structure.
tadyathā mṛdvindriyaḥ |
Namely: [1] one of mild faculty,
The twenty-eight person-types fall into four functional groups: (1) faculty-typing (1–2: mild/sharp), (2) defilement-typing (3–9: lust-, hatred-, delusion-, conceit-, vitarka-intoxicated; balanced; slight-dust), (3) path-stage-typing (10–19: practitioner, fruit-attainer, faith-/dharma-follower, śraddhādhimukta, dṛṣṭiprāpta, kāyasākṣin, one-birth-at-most, family-to-family, one-interval, three antarāparinirvāyin, upapadya-parinirvāyin, the with/without-effort pair, upstream-goer), (4) liberation-typing (samaya-vimukta, akopya-dharman, prajñā-vimukta, ubhayatobhāga-vimukta). The same twenty-eight-fold list appears in the Sarvāstivāda Abhidharmakośa with minor renumbering — the typology is canonical to the path-fruit literature, not a Yogācāra innovation. Apparatus notes: samaprāpta is rendered as the balanced person and distinguished from samabhāgacarita (even-balanced conduct) at 23.7; mandarajaska is kept in brackets rather than normalized to alparajaska. The printed list at 2.32 has buddhādhimukta, but the definition at 10.3–10.8 requires śraddhādhimukta; the printed list at 2.39 gives only sābhisaṁskāra-parinirvāyin, but the twenty-eight count and the definition at 15.1–15.2 require the paired anabhisaṁskāra-parinirvāyin; and the printed list at 2.42 has prajñādhimuktaḥ, but the definition at 19.1–19.4 requires prajñā-vimukta. The English follows the defined categories while leaving the Sanskrit root unchanged.
samaprāpto, mandarajaskajātīyaḥ |
[8] the balanced person [samaprāpta], [9] one of slight-dust nature [mandarajaska],
buddhādhimukto, dṛṣṭiprāptaḥ |
[14] the faith-resolved one [śraddhādhimukta], [15] the view-attainer [dṛṣṭiprāpta],
antarā ya parinirvāyī |
[20] one [attaining] final-nirvāṇa-in-between [antarāparinirvāyin],
upapadyaparinirvāyī |
[21] one [attaining] final-nirvāṇa-on-rebirth [upapadyaparinirvāyin],
sābhisaṁskāraparinirvāyī |
[22] one [attaining] final-nirvāṇa-with-effort [sābhisaṁskāra-parinirvāyin], [23] one [attaining] final-nirvāṇa-without-effort [anabhisaṁskāra-parinirvāyin],
akopyadharmā ḥ prajñādhimuktaḥ |
[26] one of unshakable dharma [akopya-dharman], [27] the wisdom-liberated one [prajñā-vimukta],
jñeye vastunīti pūrvavat |
in [their relation to] the knowable as object, [as detailed] above [in sbh1.1:13].
Indriya-prabheda — the cross-reference is to the gotrabhūmi treatment of mild/middle/sharp faculty at [sbh1.1:13](sbh1.1.html#sbh1.1:13.1). The text inherits the prior definition rather than re-defining; the as before shorthand is the same convention used at [sbh1.3:2.5](sbh1.3.html#sbh1.3:2.5) for the saṁbhāra-cluster. The dhandha-/manda-vāhin pair is rendered functionally as slow-functioning / weak-functioning rather than the mechanical 'slowly/weakly borne.'
ādita eva mṛdvindriyagotraḥ |
[one mild] from the beginning [by virtue of] mild-faculty lineage,
aparibhāṣi vi tendriyaśca |
and [one mild because his] faculties [are] not-yet-cultivated.
yasya pudgalasyendriyāṇi adhandhavāhīni bhavanti |
The person whose faculties are not slow-functioning,
jñeye vastunīti pūrvavat |
in [their relation to] the knowable as object, [as detailed] above.
ādita eva tīkṣṇendriyagotraḥ |
[one sharp] from the beginning [by virtue of] sharp-faculty lineage,
yena pudgalena pūrvamanyāsu jātiṣu rāga āsevito, bhāvito, bahulīkṛtaḥ sa tena hetunā tena pratyayainaitarhi raṁjanīye vastuni tīvrarāgaśca, bhavatyāyata na rāgaśca |
The person by whom, in previous other births, lust was resorted to, cultivated, [and] made much of — he, by that cause, by that condition, now has intense lust and prolonged lust toward a lust-arousing object.
yena pudgalena dveṣaḥ pūrvamanyāsu jātiṣu āsevito, bhāvito, bahulīkṛtaḥ |
The person by whom, in previous other births, hatred was resorted to, cultivated, [and] made much of —
tena hetunā tena pratyayenaitarhi dveṣaṇīye vastuni tīvradveṣaśca bhavatyāyatadveṣaśca |
by that cause, by that condition, [he] now has intense hatred and prolonged hatred toward a hateful object.
yena pudgalena pūrvamanyāsu jātiṣu moha āsevito, bhāvito, bahulīkṛtaḥ |
The person by whom, in previous other births, delusion was resorted to, cultivated, [and] made much of —
etarhi mohanīye vastuni tīvramohaśca bhavatyāyata mohaścāyamucyate mohonmadaḥ pudgalaḥ |
[he] now has intense delusion and prolonged delusion toward an object of delusion. This is called the delusion-intoxicated person.
yena pudgalena pūrvamanyāsu jātiṣu māna āsevito, bhāvito, bahulīkṛtastena hetunā tena pratyayena |
The person by whom, in previous other births, conceit was resorted to, cultivated, [and] made much of — by that cause, by that condition,
etarhi manyanīye mānanīye vastuni tīvramānaśca bhavatyāyatamānaśca |
[he] now has intense conceit and prolonged conceit toward a conceit-arousing object.
yena pudgalena pūrvamanyāsu jātiṣu vitarka āsevito, bhāvito, bahulīkṛtastena ca hetunā tena ca pratyayena etarhi vitarka sthānīye vastuni tīvravitarkaśca bhavatyāyatavitarkaśca |
The person by whom, in previous other births, applied thought was resorted to, cultivated, [and] made much of — by that cause, by that condition, [he] now has intense applied-thought and prolonged applied-thought toward an object that is the place of applied thought.
yena pudgalena pūrvamanyāsu jātiṣu rāgo, dveṣo, moho, māno, vitarko nāsevito, bhāvito, bahulīkṛto, na caite dharmā ādīnavato dṛṣṭāḥ |
The person by whom, in previous other births, lust, hatred, delusion, conceit, [and] applied-thought were not resorted to, cultivated, [or] made much of, and [for whom] these dharmas were not seen as dangerous,
sa tena hetunā, tena ca pratyayena raṁjanīye vā vastuni, dveṣaṇīye vā vastuni, manyanīye mānanīye , vitarkaṇīye vā vastuni na tīvrarāgo bhavati |
he, by that cause, by that condition, in a lust-arousing or hate-arousing or conceit-arousing or applied-thought-arousing object, does not have intense lust,
na cāsya samudācarati rāgo, yaduta tena vastunā |
and lust does not become manifest in him from that object.
yathā rāga evaṁ dveṣo, moho, māno, vitarkaḥ |
As with lust, so with hatred, delusion, conceit, [and] applied-thought.
yena pudgalena pūrvamanyāsu jātiṣu na rāga āsevito bhavati, bahulīkṛtaḥ |
The person by whom, in previous other births, lust was not resorted to, [not] made much of,
sa tena hetunā tena pratyayenaitarhi raṁjanīye vastuni samavahite, saṁmukhībhūte, adhimātre, pracure, udva ulva ṇe rajyaṁ rāgamutpādayati |
he, by that cause, by that condition, now [only] toward a lust-arousing object [that is] present, manifest, strong, abundant, [and] glaring, produces lust [matching] that [great] lust[-arousing thing];
yathā rāga evaṁ dveṣo, moho, māno, vitarkā rko , veditavyāḥ vyaḥ |
As with lust, so with hatred, delusion, conceit, [and] applied-thought are to be understood.
tadyathā srota āpattiphalapratipannakaḥ |
namely: the practitioner for the fruit of stream-entry,
strota āpannaḥ, sakṛdāgāmī, anāgāmī arhan |
the stream-enterer, the once-returner, the non-returner, [and] the arhat.
yaḥ pudgalaḥ parata ava to ’va vādānuśāsanīṁ paryeṣate |
The person who seeks admonition-and-instruction from another
paryavāpteṣu, cintiteṣu, tuliteṣūpaparīkṣiteṣu svayamevaśakto bhavati |
as mastered, reflected on, weighed, [and] examined, he is not himself capable,
nānyatra pudgalānusāriṇyā prajñayā pratipadyate |
Not otherwise than by [following] the wisdom of [another] person does he practice —
yatpu yaḥ pu dgalo yathāśruteṣu dharmeṣu, paryavāpteṣu, cintiteṣu |
The person who, in the dharmas as heard, mastered, reflected on,
tuliteṣūpaparīkṣiteṣu, svayameva śakto bhavati |
weighed, [and] examined, is himself capable,
pratibalastāndharmānbhāvanākāreṇānusarttam |
fit to follow those dharmas by way of cultivation, [and]
no tu parato ’vavādānuśāsanīmparyeṣate |
does not seek admonition-and-instruction from another,
yaduta phalasyādhigamāyāyamucyate dharmānusārī pudgalaḥ |
namely, for the attainment of the [path-]fruit — this is called the dharma-follower person.
yasminsamaye śrāmaṇya bhāva madhigacchati |
at the moment when he attains the recluse-state [śrāmaṇya, i.e. the path-fruit],
paratovavādānuśāsanīmārgasya tasminsamaye śraddhādhimukta ityucyate |
by the path of admonition-and-instruction from another — at that moment he is called faith-resolved.
sa eva dharmānusārī pudgalo yasmin samaye śrāmaṇyaphalamadhigacchati |
that very dharma-follower person, at the moment when he attains the recluse-fruit,
paratovavādānuśāsanīmārgasya tasminsamaye dṛṣṭiprāpta ityucyate |
[Damaged/Conjectural]: not by the path of admonition-and-instruction from another — at that moment he is called view-attainer.
The printed/root repeats parato-'vavāda-anuśāsanī-mārga ('path of admonition-and-instruction from another') from the faith-resolved definition, but that contradicts the immediately preceding dharma-follower definition at 9.2–10.2. Since dṛṣṭiprāpta is the fruit-attainer corresponding to dharmānusārin, English restores the expected negative sense and marks the line conjectural/corrupt.
anulomapratilomamaṣṭau vimokṣānsamāpadyate |
attains the eight liberations [vimokṣa] in forward and reverse order,
vyuttiṣṭhate ca, kāyena ca sākṣātkṛtya bahulaṁ viharati, na ca sarveṇa sarvamāsravakṣayamanuprāpnotyayamucyate kāyasākṣī pudgalaḥ |
and rises out [of them], and, having realized [them] with the body, dwells much [therein], but does not entirely attain the destruction of the fluxes — this is called the body-witness person.
saptakṛdbhavaparamaḥ pudgalaḥ katamaḥ |
What is the seven-times-at-most person [saptakṛtvaḥ-parama]?
yoyaṁ pudgalastrayāṇāṁ saṁyojanānāṁ prahāṇātsatkāyadṛṣṭeḥ, śīlavrataparāmarśasya, vicikitsāyāḥ strota āpanno bhavati |
This person, by the abandonment of the three fetters — personality-view [satkāya-dṛṣṭi], clinging-to-virtue-and-vow [śīlavrata-parāmarśa], [and] doubt [vicikitsā] — becomes a stream-enterer,
The triṇi-saṁyojanāni (three fetters) — satkāya-dṛṣṭi (personality-view), śīlavrata-parāmarśa (clinging-to-virtue-and-vow), and vicikitsā (doubt) — are the canonical defilements abandoned at stream-entry (srotaāpatti). Standard list across Sarvāstivāda, Yogācāra, and Theravāda. Their abandonment marks the darśana-mārga — the practitioner has seen the truths and is no longer fundamentally at risk of falling back.
avinipātadharmā, niyataḥ saṁbodhiparāyaṇaḥ |
of non-falling nature, certain, bound for awakening.
saptakṛtvā devāṁśca, manuṣyāṁśca, saṁbādhya, saṁsṛtya duḥkhasyāntaṁ karoti |
[after] seven times transmigrating among the gods and humans, he makes an end of suffering.
ubhāvapi strota āpannau pudgalau veditavyau |
Both stream-enterer persons [the seven-times-at-most and the family-to-family] are to be understood [so].
yasya sakṛdāgāminaḥ pudgalasya anāgāmiphalapratipannakasya kāmāvacarāṇāṁ kleśānāmadhimātramadhyadeśāḥ prahīṇā bhavanti |
For this practitioner of the once-returner [and] non-returner fruit, the strong and middle realm-of-desire defilements are abandoned,
sakṛcca kāmāvacarameva bhavamabhinirvṛtya tatraiva parinirvāti |
and, having produced only one realm-of-desire existence, there itself he attains final nirvāṇa.
sa punaḥ sakṛdāgacchatīmaṁ lokamayamucyate ekavīcikaḥ |
He once returns to this [world] — this is called the one-interval [one].
antarāparinirvāyī pudgalaḥ katamaḥ |
What is the final-nirvāṇa-in-between person [antarāparinirvāyin]?
antarāparinirvāyiṇaḥ pudgalāstrayaḥ |
[there are] three [kinds of] final-nirvāṇa-in-between persons.
cyutamātra evāntarābhavābhinirvṛttikāle antarābhavamabhinirvatayatyabhinirvṛtte ḥ samakālameva parinirvāti |
just upon decease, at the time of intermediate-existence-generation, [he] generates the intermediate existence and at the very moment of generation attains final nirvāṇa —
The three sparks-of-fire similes (14.6, 14.10, 14.14–15) for the three antarā-parinirvāyin sub-types are canonical: (1) a spark that goes out at once = nirvāṇa at the moment of intermediate-existence generation; (2) a spark from a hammered iron-pot that flies and dies in mid-air = nirvāṇa some time into the antarābhava; (3) a spark that almost reaches the ground = nirvāṇa just before re-birth. The same simile-triad appears in the Pāli Anguttara and in Sarvāstivāda Vibhāṣā literature; preserved here because the three-fold subdivision of antarā-parinirvāyin is doctrinally significant.
tadyathā parīttaḥ śakalikāgnirutpannaiva nna eva parinirvāti |
like a small spark of fire, which, when arisen, is at once extinguished.
antarābhavamabhinirvarttayatyabhinirvṛtteḥ samakālā kālama ntarā bhavettatrastha eva kālāntareṇa parinirvāti |
having generated the intermediate existence, [and] standing there some time after the generation, after some time attains final nirvāṇa —
no tu yenopapattibhavastenāsyāpyuparato bhavati |
[the time being such that] the rebirth-existence is not [yet reached and] is on his account ceased —
tadyathā aśubhānāmvā ayaḥsthālānāmvā, dīptāgnisaṁprataptānāmayoghanairhanyamānānāmayaḥprapāṭikā utpatatyeva vaṁ parinirvāti |
like an iron-spark from a heated iron-pot struck by an iron-hammer, [which] flies out — thus he attains final nirvāṇa.
tṛtīyontarāparinirvāyi yī pudgalaḥ antarābhavamabhinirvarttya yenopapatti bhavastenopanamati |
The third in-between-nirvāṇa person: having generated the intermediate existence, he approaches [the place] where the rebirth-existence [will be],
upanataśca punaranupapanna eva parinirvāti |
and, having approached, [but] not yet reborn, attains final nirvāṇa —
ayasprapāṭikā utpatya pṛthivyām |
an iron-spark that has flown out [and], before falling on the earth,
ta ime trayo ’ntarābhavaparinirvāyiṇaḥ pudgalāḥ ekatyamabhi saṁkṣipya antarāparinirvāyī pudgala ityucyate |
These three intermediate-existence-nirvāṇa persons, gathered into one, are called the in-between-nirvāṇa person.
upapadyaparinirvāyī pudgalaḥ katamaḥ |
What is the upon-rebirth-nirvāṇa person [upapadya-parinirvāyin]?
ya upapannamātra eva parinirvāti |
He who, just upon being reborn, attains final nirvāṇa.
anabhisaṁskāraparinirvāyī pudgalaḥ katamaḥ |
What is the without-effort-nirvāṇa person [an-abhisaṁskāra-parinirvāyin]?
yonabhisaṁskāreṇāprayatnenākhedena mārgaṁ saṁmukhīkṛtya tatropapannaḥ parinirvātyayamucyate anabhisaṁskāraparinirvāyī pudgalaḥ |
He who, without effort, without exertion, without exhaustion, bringing the path into presence and [thereby] being reborn there, attains final nirvāṇa — this is called the without-effort-nirvāṇa person.
sābhisaṁskāraparinirvāyī pudgalaḥ katamaḥ |
What is the with-effort-nirvāṇa person [sābhisaṁskāra-parinirvāyin]?
yobhisaṁskāreṇa prayatnena khedamārgaṁ saṁmukhīkṛtya tatropapannaḥ parinirvātyayamucyate sābhisaṁskāraparinirvāyī pudgalaḥ |
He who, with effort, with exertion, with exhaustion, bringing the path into presence and [thereby] being reborn there, attains final nirvāṇa — this is called the with-effort-nirvāṇa person.
prathame dhyāne upapannaḥ sa na tatrastha eva parinirvāti |
[and] who, reborn in the first dhyāna, does not attain final nirvāṇa there itself,
api tu tasmāccyavitvā uttarottaramabhinirvarttayabhya nyā vadakaniṣṭhānvā devāngacchati |
but, having passed away from there, by progressively higher rebirth, goes up to the Akaniṣṭha gods,
Cyavitvā in the upstream-goer definition means 'having passed away' from the first dhyāna rebirth, not doctrinal falling-back. The non-returner ascends by successive rebirths to Akaniṣṭha or the neither-perception-nor-non-perception sphere.
samayavimuktaḥ pudgalaḥ katamaḥ |
What is the sometimes-liberated person [samaya-vimukta]?
yo mṛdvindviyagātraḥ gotraḥ pudgalaḥ laukikebhyo dṛṣṭadharmasukhavihārebhyaḥ parihīyate |
The mild-faculty-lineage person who [from time to time] falls back from the worldly seen-dharma pleasure-dwellings [dṛṣṭa-dharma-sukha-vihāra],
samaya-vimukta — 'sometimes-liberated,' i.e., one whose liberation is conditional on continued effort and is at risk of falling back. The mild-faculty arhat. Paragraphs 17.4–17.10 describe the three causes of vulnerability: falling back from pleasure-dwellings, considering self-death (to safeguard liberation), and protective vigilance under fear of heedlessness. The opposite — akopya-dharman (paragraph 18) — is the sharp-faculty arhat whose liberation is unshakable. The sixfold arhat-typology (samaya-vimukta + five akopya types) is Sarvāstivāda canonical; the present text preserves it but treats it briefly because the typology is presupposed in the rest of YS II.
anurakṣate vā vimuktimatyarthapramādabhayāpannayukto bhavati |
or protects [his] liberation, [having] fallen into intense fear of heedlessness;
yaduta etāmeva parihāṇimadhipatiṁ kṛtvā tanmātro vāsya kuśalapakṣo bhavati |
namely, taking that very [tendency to] falling-back as predominant, [only] that much is his wholesome side,
no tu teṣāṁ teṣāṁ rātriṁdivasānāṁ kṣaṇalavamuhūrttānā ṇā matyayādatyarthaṁ viśeṣāya paraiti |
and, through the passing of those nights and days, moments, instants, [and] hours, he does not greatly proceed to distinction,
etadviparyayeṇā ko ’pyadharmā pudgalo veditavyaḥ |
By the reverse of [the above], the unshakable-dharma person is to be understood.
yaḥ pudgalaḥ sarveṇa sarvamāsravakṣayamanuprāpnoti |
The person who entirely attains the destruction of the fluxes,
no tvaṣṭau vimokṣān kāyena sākṣātkṛtyopasampadya viharati |
but does not dwell, having attained, realizing the eight liberations with the body.
ubhayatobhāgavimuktaḥ pudgalaḥ katamaḥ |
What is the both-ways-liberated person [ubhayato-bhāga-vimukta]?
yaḥ pudgala sarveṇa sarvamāsravakṣayamanu prāpnoti |
The person who entirely attains the destruction of the fluxes [and]
aṣṭau vimokṣānkāyenopasampadya viharati |
dwells having attained the eight liberations with the body.
tasya kleśāvaraṇācca cittaṁ muktaṁ bhavati |
His mind is liberated from defilement-obscuration [kleśa-āvaraṇa]
vimokṣāvaraṇāccā yamucya te ubhayatobhāgavimuktaḥ pudgalaḥ |
and from liberation-obscuration [vimokṣa-āvaraṇa] — this is called the both-ways-liberated person.
ekādaśabhiḥ prabhedaiḥ pudgalavyavasthānaṁ veditavyam |
The delineation of persons is to be understood by eleven divisions.
katamairekādaśabhistadyathā indriyaprabhedena, nikāyaprabhedena, caritaprabhedena praṇidhānaprabhedena prapripatprabhedena mārgaphala prabhedena prayogaprabhedena |
By which eleven? Namely: by division of faculty, by division of community [nikāya], by division of conduct, by division of vow, [by division of practice,] by division of path-fruit, by division of application,
The eleven divisions for delineating persons — by faculty, community (nikāya), conduct (carita), vow (praṇidhāna), practice (pratipatti), path-fruit (mārga-phala), application (prayoga), attainment (samāpatti), rebirth (upapatti), falling-back (parihāṇi), and obscuration (āvaraṇa) — comprise the analytic grid by which any practitioner can be classified. Here nikāya means the sevenfold Buddhist community classification (monk, nun, probationer, novices, layman, laywoman), not sectarian school. The original enumeration at 20.3 dropped 'by division of practice'; restored in brackets, since paragraphs 30–31 actually unfold that division (the four pratipad matrix of painful/pleasant × slow/quick-knowledge).
samāpattiprabhedena upapattiprabhedena parihāṇi prabhedenā varaṇaprabhedena ca |
by division of attainment, by division of rebirth, by division of falling-back, [and] by division of obscuration.
mṛdvindriyastī yatī kṣṇendriyapudgalayorvyavasthānaṁ |
[there is] the delineation of mild-faculty and sharp-faculty persons.
nikāyaprabhedena saptavidhapudgalavyavasthānaṁ |
By division of community [nikāya], the delineation of seven kinds of person:
bhikṣu r bhikṣuṇī, śikṣamāṇā śrāmaṇeraḥ śrāmaṇerī upāsaka upāsikā ca |
monk, nun, female probationer, male novice, female novice, layman, laywoman.
tatra caritaprabhedena saptānāṁ pudgalānāṁ vyavasthānaṁ |
Now, by division of conduct, the delineation of seven persons:
yoyaṁ rāgonmadaḥ pudgalaḥ sa rāgacaritaḥ |
he who is the lust-intoxicated person is lust-conducted;
yo vitarkonmadaḥ sa vitarkacaritaḥ |
he who is applied-thought-intoxicated is applied-thought-conducted;
yaḥ samaprāptaḥ samabhāgacaritaḥ |
the balanced person [samaprāpta] is even-balanced in conduct;
yo mandarajaskaḥ so mandacarito veditavyaḥ |
the slight-dust person [mandarajaska] is slight in conduct — [thus they are] to be understood.
tatra rāgacaritasya pudgalasya katamāni liṁgāni |
Now, what are the marks of the lust-conducted person?
iha rāgacaritaḥ pudgalaḥ parītte sarvanihīne raṁjanīye vastuni ghanamadhimātraṁ rāgaparyavasthānamutpādayati |
Here the lust-conducted person, [even] toward a slight, wholly inferior lust-arousing object, produces a dense, strong lust-obsession —
tacca punārāgaparyavasthānaṁ saṁtatyā cirakālamavasthāpayati |
And that lust-obsession he maintains in continuity for a long time,
tena paryavasthānena, raṁjanīyairdharmairabhibhūyate |
Through that obsession, he is overcome by lust-arousing dharmas,
no tu śakto a tiraṁjanīyāndharmānabhibhavituṁ |
but he is not able to overcome the lust-arousing dharmas.
snigdhendriyaśca bhavatyakharendriyaḥ |
He is of smooth faculties, of non-harsh faculties,
nātyarthaṁ pareṣāṁ viheṭhanajātīyo yaduta kāyena, vācā durvivejyaśca bhavati, duḥsaṁvejyaśca |
not too much harming others — namely by body or by speech; [yet he is] hard to instruct, hard to admonish;
mahiṣṭhaśca bhavatyupakaraṇeṣu pariṣkāreṣu lolupajātīyastadgurukaśca, saumanasyabahulaśca bhavatyānandībahulo vigatabhṛkuṭiruttānamukhavarṇaḥ, smitapūrvaṁgama |
having large requirements for requisites and provisions, greedy by nature, giving great weight to them; full of joy, full of delight, free from frowning, of open-faced complexion, accompanied by a smile.
dveṣacaritasya pudgalasya liṁgāni katamāni |
What are the marks of the hatred-conducted person?
dveṣaṇīye vastuni parīttena pratighavastunimittena ghanaṁ,prabhūtaṁ pratighaparyavasthānamutpādayati |
toward a hateful object, [even] by a slight resistance-cause-sign, produces a dense, abundant resistance-obsession —
tasya ca pratighaparyavasthānasya dīrghakālaṁ santatimavasthāpayati |
And that resistance-obsession he maintains in continuity for a long time,
no tu dveṣaṇīyāndharmānchakno ñchakno ti abhibhavituṁ |
but cannot overcome the hateful dharmas.
kharendriyaḥ, karkaśendriyaḥ paruṣendriyaśca bhavatyatyarthaṁ pareṣāṁ viheṭhanajātīyo bhavati |
of harsh faculties, of cut-off faculties, of fierce faculties, and is excessively harming others by nature —
apradakṣiṇagrāhī duḥpratyāneya jātīya upanāhabahulaḥ |
one who takes things the wrong way, hard to bring around, full of grudges;
krūrāśaṁsaścaṇḍaśca bhavatyādā yī pratyakṣaravādī so ’lpamātramapyuktaḥ sannabhiṣajyate |
of cruel hopes, fierce, taking offense, replying word-for-word — even when slightly addressed, he is offended,
anuttānamukhavarṇa ḥ parasampattidveṣṭā, īrṣyābahula ityevaṁbhāgīyāni dveṣa caritasya pudgalasya liṅgāni veditavyāni |
of non-open face, hating others’ fortune, full of envy. — Such kinds of marks of the hatred-conducted person are to be understood.
tatra katamāni mohacaritasya pudgalasya liṅgāni |
Now, what are the marks of the delusion-conducted person?
iha moha caritaḥ pudgalaḥ mohasthānīye vastuni parīttaṁ, ghanaṁ, prabhūtaṁ mohaparyavasthānamutpādayati |
Here the delusion-conducted person, [even] toward a slight delusion-arousing object, produces a dense, abundant delusion-obsession —
prāgeva madhyādhimātre, dṛḍhaṁ ca kālaṁ tasya mohaparyavasthānasya santatimavasthāpayati |
[and] still more toward a middle or strong [object]; and he maintains the continuity of that delusion-obsession for a long time,
no tu mohanīyān dharmāṁcchaknotyabhibhavituṁ dharmāñchaknotyabhibhavituṁ |
but cannot overcome the delusion-arousing dharmas.
mattendriyaśca, śithilakāyakaryānta nto duścintitacintī, durbhāṣitabhāṣī, duṣkṛtakarmakārī, alaso ’nutthānasampannaḥ |
of intoxicated faculties, of loose bodily action; an ill-thought-thinker, ill-speech-speaker, ill-deed-doer; lazy, not endowed with [the capacity for] rising;
vāmagrāhī, durvivejyo, duḥsaṁvejyo, hīnādhimuktikaḥ |
a wrong-grasper, hard to advise, hard to admonish, of inferior conviction;
jāta eḍamūko hastasaṁbādhikaḥ |
born deaf-mute [or] hand-impaired,
Eḍamūka and hastasaṁbādhika occur in incapacity lists at 25.14 and 88.42. The English now reads 'deaf-mute' and 'hand-impaired' rather than the slash hedge 'hand-tied [/maimed]' or the doubled 'mute, dumb.' The point is incapacity affecting communication/manual function, not a specific punishment image.
subhāṣitadurbhāṣitānāmarthamājñātuṁ pratyaya pa hāyaśca bhavati |
to understand the meaning of well-spoken and ill-spoken [teachings], and of other-following nature,
parahāyaḥ parapraṇeya ityevaṁ bhāgīyāni mohacaritasya pudgalasya liṁgāni veditavyāni |
other-led, other-guided. — Such kinds of marks of the delusion-conducted person are to be understood.
tatra katamāni mānacaritasya pudgalasya liṁgāni |
Now, what are the marks of the conceit-conducted person?
iha mānacaritaḥ pudgalo mānasthānīye vastuni parīttepi ghanaṁ mānaparyavasthānamutpādayati |
Here the conceit-conducted person, [even] toward a slight conceit-arousing object, produces a dense conceit-obsession —
tasya ca mānaparyavasthānasya dīrghakālaṁ santatimavasthāpayati |
And the continuity of that conceit-obsession he maintains for a long time,
katamāni mānacaritasya pudgalasya liṁgāni |
[Repeating:] What are the marks of the conceit-conducted person?
iha mānacaritaḥ pudgalaḥ mānasthānīye vastuni parīttepighanaṁ mānaparyavasthānamutpādayati kaḥ punarvādo madhyādhimātre |
Here the conceit-conducted person, [even] toward a slight conceit-arousing object, produces a dense conceit-obsession — what more toward a middle or strong [one]?
tasya mānaparyavasthānasya dīrghakālaṁ santatimavasthāpayati |
The continuity of that conceit-obsession he maintains for a long time,
tena cānubaddho bhavati sa mānasthānīyairdharmairabhibhūyate |
and is bound by it; he is overcome by conceit-place dharmas,
no tu mānasthānīyāndharmāñchaknotyabhibhavituṁ |
but cannot overcome the conceit-place dharmas.
uddhatendriyaśca bhavatyunnatendriyaśco nnatendriyaśca kāyamaṇḍanānuyuktaśca bhavatyadhimātramunnatāñca vācaṁ bhāṣate, nāvanatāṁ, sātāpikagurusthānīyānāṁ ca na kālena kālaṁ yathārūpāmapacitiṁ kartā bhavati |
He is of restless faculties, of arrogant faculties, of high faculties; engaged in adorning the body, he speaks an excessively haughty speech, not lowered [in tone]; and toward those who should be respected — those suffering, the gurus, persons occupying the place of guru — from time to time he is not a doer of the proper respect.
apraṇatakāyo nābhi vādanavandanapratyutthānānāṁ jālisāmīcīkarmaśīla, ātmapragrāhako bhavatyātmotkarṣo parapaṁsakaḥ |
of non-humble body, not respectful in salutation, bowing, [or] rising; not skilled in the proper service; self-grasping, self-exalting, other-deprecating;
lābhakāmaḥ satkārakāmaḥ kīrtiśabdaślokakāmaḥ |
desirous of gain, desirous of honor, desirous of fame, voice, [and] eulogy;
utplāvanābhāṇḍonuvivedhyaśca jyaśca bhavati |
of arrogant-faced visage, hard-to-be-penetrated,
adhimātraṁ cātmasattvajīvapo ṣapu ruṣapudgaladṛṣṭimanyubahalo bhavati |
and full of strong views of self, being, soul, person, [and] individual, with anger,
upanāhī tatra katamāni vitarkacaritasya pudgalasya liṁgāni |
full of grudges. — Now, what are the marks of the applied-thought-conducted person?
iha vitarkacaritaḥ pudgalaḥ vitarka sthānīye vastuni parīttepi ghanaparyavasthānamutpādayati |
Here the applied-thought-conducted person, [even] toward a slight applied-thought-place object, produces a dense obsession,
tacca paryavasthānaṁ dīrghakālamavasthāpayati |
and that obsession he maintains for a long time,
sa vitarkasthānīyairdharmairabhibhūyate |
He is overcome by applied-thought-place dharmas,
no tu vitarkasthānīyān dharmāṁ rmāñ chaknotyabhibhavituṁ |
but cannot overcome the applied-thought-place dharmas.
cha du ritavākkarmāntī, durvivejyo duḥsaṁvejyaḥ, prapaṁcārāmaḥ prapaṁcarataḥ |
of corrupt verbal action; hard to instruct, hard to admonish; fond of [conceptual] proliferation [prapañca], delighting in proliferation;
dakṣonalasa ityevaṁ bhāgīyāni vitarkacaritasya pudgalasya liṁgāni veditavyāni |
[though sometimes] skilful, [yet] non-lazy [only in distractions]. — Such kinds of marks of the applied-thought-conducted person are to be understood.
idaṁ caritaprabhedena pudgalavyavasthānaṁ veditavyam |
This is the delineation of persons by division of conduct, [thus] to be understood.
tatra praṇidhānaprabhedena pudgalavyavasthānaṁ |
Now, the delineation of persons by division of vow [praṇidhāna]:
asti pudgalaḥ śrāvakayāne kṛtapraṇidhānaḥ |
there is a person who has made his vow in the disciple-vehicle,
śrāvakayāne kṛtapraṇidhānaḥ samyakchrāvakagotraḥ syātpratyekabuddhagotraḥ |
who has made his vow in the disciple-vehicle may be of disciple-lineage, may be of solitary-buddha-lineage,
tatrayoyaṁ pudgalaḥ pratyekāyāṁ bodhau kṛtapraṇidhānaḥ so ’pi syātpratyekabuddhagotraḥ, syācchāvakagotraḥ, syānmahāyānagotraḥ |
[Likewise,] this person who has made his vow in [the path of] solitary awakening may also be of solitary-buddha-lineage, of disciple-lineage, [or] of great-vehicle-lineage.
tatra yoyaṁ pudgalo mahāyāne kṛtapraṇidhānaḥ so ’pi syāchrāvakagotraḥ, syātpratyekabuddhagotraḥ, syānmahāyānagotraḥ |
[And] this person who has made his vow in the great vehicle may also be of disciple-lineage, may be of solitary-buddha-lineage, [or] may be of great-vehicle-lineage.
tatra yoyaṁ śrāvakagotraḥ pudgalaḥ pratyekayāmbodhau, anuttarāyāmvā samyaksaṁbodhau kṛtapraṇidhānaḥ |
[Now,] this disciple-lineage person who has made his vow in solitary awakening or in supreme perfect awakening —
sa śrāvakagotratvādavaśyamante kāle tatpraṇidhānaṁ vyāvartyaṁ śrāvakayānapraṇidhāna evāvatiṣṭhate |
he, on account of his disciple-lineage, necessarily at the final time will turn back that vow and stand only in the disciple-vehicle vow.
evaṁ pratyekabuddhayānagotro mahāyānagotro veditavyaḥ |
Thus the solitary-buddha-lineage and great-vehicle-lineage [persons] are to be understood.
tatra bhavatyeṣāṁ pudgalānāṁ praṇidhānasaṁbhāraḥ praṇidhānavyatikaraḥ |
There is, for these persons, a requisite of vow [and] a transmission of vow [from one life to the next],
no tu gotrasaṁbhāro, gotravyatikaraḥ |
but not a requisite of lineage [or] a transmission of lineage.
asmiṁstvarthe śrāvakayānapraṇidhānā ḥ śrāvakagotrāścaite pudgalā veditavyāḥ |
In this [śrāvakabhūmi] context, these persons are to be understood as of disciple-vehicle vow and of disciple-lineage.
evaṁ praṇidhānaprabhedena pudgalavyavasthānaṁ bhavati |
Thus is the delineation of persons by division of vow.
kathaṁ pratipatprabhedena pudgalavyavasthānaṁ bhavati |
How is the delineation of persons by division of practice [pratipatti]?
eṣāṁ yathoddiṣṭānāṁ yathāparikīrttitānāṁ pudgalānāṁ catasṛbhiḥ pratipadbhirniryāṇaṁ bhavati |
Of these persons just pointed out [and] proclaimed, [their] going forth is by four practices.
asti pratipad duḥkhā dhandhābhijñā |
There is the painful practice with slow knowledge [duḥkhā pratipad dhandhābhijñā];
asti pratipad duḥkhā kṣiprābhijñā |
there is the painful practice with quick knowledge [duḥkhā pratipad kṣiprābhijñā];
asti pratipatsukhā dhandhābhijñā asti pratipatsukhā kṣiprābhijñā |
there is the pleasant practice with slow knowledge [sukhā pratipad dhandhābhijñā]; [and] there is the pleasant practice with quick knowledge [sukhā pratipad kṣiprābhijñā].
The fourfold pratipad classification — duḥkhā/sukhā pratipad × dhandha-/kṣipra-abhijñā (painful/pleasant practice × slow/quick knowledge) — is canonical across Sarvāstivāda, Theravāda, and Yogācāra. The intended Yogācāra matrix at 31.1–4 ties it specifically to attainment level (preliminary dhyāna anāgamya vs. full basic dhyāna maula-dhyāna) crossed with faculty (mild vs. sharp). The printed/root Sanskrit at 31.1–31.2 reads maula-dhyāna-lābhin for the painful-practice pair as well, collapsing the painful/pleasant contrast; the English treats this as a source corruption and restores anāgamya for the two painful-practice cases. 'Painful' here does not mean physical pain but the difficulty of progress when concentration is incomplete; 'pleasant' means progress carried by the easeful joy of the basic dhyāna.
tasya mṛdvindriyasya pudgalasya mauladhyānalābhino yā pratipadiyamucyate duḥkhā dhandhābhijñā |
[Damaged/Conjectural]: Of the mild-faculty person, [who is] a gainer of [only the] preliminary dhyāna [anāgamya], the practice is called painful, with slow knowledge.
tatra tīkṣṇendriyasya pudgalasya mauladhyānalābhino yā pratipadiyamucyate duḥkhā kṣiprābhijñā |
[Damaged/Conjectural]: Of the sharp-faculty person, [who is] a gainer of [only the] preliminary dhyāna, the practice is called painful, with quick knowledge.
tatra mṛdvindriyasya pudgalasya mauladhyānalābhino yā pratipadiyamucyate sukhā dhandhābhijñā |
Of the mild-faculty person, [who is] a gainer of the [full] basic dhyāna [maula-dhyāna], the practice is called pleasant, with slow knowledge.
tatra tīkṣṇendrisya pudgalasya mauladhyānalābhino yā pratipadiyamucyate sukhā kṣiprābhijñā |
Of the sharp-faculty person, [who is] a gainer of the [full] basic dhyāna, the practice is called pleasant, with quick knowledge.
evaṁ pratipatprabhedena pudgalavyavasthānaṁ veditavyaṁ |
Thus the delineation of persons by division of practice is to be understood.
tatra kathaṁ mārgaphalaprabhedena pudgalavyavasthānaṁ veditavyaṁ |
Now, how is the delineation of persons by division of path-fruit to be understood?
caturṇāṁ pratipannakānāṁ strota āpattiphalapratipannakasya sakṛdāgāmiphalapratipannakasya anāgāmiphalapratipannakasya, arhatta arhattva phalapratipannakasya, caturṇāṁ phalasthānāṁ srota āpannasya, sakṛdāgāminaḥ |
of the four practitioners — practitioner for the fruit of stream-entry, of once-returning, of non-returning, [and] of arhatship — and of the four fruit-attainers — stream-enterer, once-returner,
anāgāminorhataśca ye pratipannakamārgā vartante |
non-returner, [and] arhat — and of those for whom the practitioner-paths [still] proceed:
te pratipannakāsteṣāṁ pratipannakamārgeṇa vyavasthānaṁ |
they are practitioners; their delineation is by the practitioner-path.
ye ’rhatphalaśrāmaṇyaphalavyavasthitāsteṣāṁ mārgapha lavyavasthānamevaṁ mārgaphalaprabhedena pudgalavyavasthānaṁ bhavati |
[Those] established in the arhat-fruit [and the lesser] recluse-fruits — their delineation is the path-fruit delineation. Thus is the delineation of persons by division of path-fruit.
kathaṁ prayogaprabhedena pudgalavyavasthānaṁ bhavati |
How is the delineation of persons by division of application?
tadyathā śraddhānusāridharmānusāriṇā |
Namely, by [the categories of] faith-follower and dharma-follower.
yaḥ pudgalaḥ śraddhānusāreṇa prayuktaḥ |
The person who is applied [to the path] by faith-following
sa śraddhānusārī, yo dharmeṣu parapratyayavinayānusāreṇa prayuktaḥ sa dharmānusārī |
is the faith-follower; [Damaged/Conjectural]: the one applied to the dharmas by following a discipline not dependent on another’s condition is the dharma-follower.
The printed/root
parapratyaya-vinayānusāreṇa makes the dharma-follower follow a discipline dependent on another's condition, contradicting the definition at 9.2–10.2 where he is self-capable and does not seek admonition-and-instruction from another. The English restores the expected negative sense, effectively reading a-parapratyaya-, and marks the line as conjectural.evaṁ prayogaprabhedena pudgalavyavasthānaṁ bhavati |
Thus is the delineation of persons by division of application.
tatra kathaṁ samāpattiprabhedena pudgalavyavasthānaṁ bhavati |
Now, how is the delineation of persons by division of attainment [samāpatti]?
tadyathā kāyasākṣiṇaḥ sākṣī aṣṭau vimokṣān kāyena sākṣātkṛtyopasampadya viharati |
Namely, of the body-witness: the witness, having realized the eight liberations with the body, dwells having attained [them],
na ca sarveṇa sarvamāsravakṣayamanuprāpto bhavati |
and does not entirely attain the destruction of the fluxes.
rūpī rūpāṇi paśyati |
[Being] formed [himself], he sees forms [first vimokṣa].
The eight liberations (aṣṭau vimokṣāḥ) at 33.9–12 are the canonical list: (1) one with form sees forms, (2) inwardly without perception of form sees external forms, (3) realizes the pure-liberation with the body, (4–7) the four formless attainments, (8) the cessation of perception-and-feeling. The body-witness (kāyasākṣin) is defined precisely as the one who attains these eight in forward and reverse order without yet attaining arhatship — distinct from the both-ways-liberated arhat (34.6–8) who attains both the eight vimokṣas and the destruction of fluxes.
adhyātmamarūpasaṁjñāṁ bahirdhā rūpāṇi paśyati |
Inwardly with non-form perception, [yet] externally he sees forms [second vimokṣa].
śubhavimokṣaṁ kāyena sākṣātkṛtyopasampadya viharati |
He realizes the pure liberation with the body and dwells having attained [third vimokṣa].
ākāśānantyāyatanaṁ, vijñānānantyāyatanaṁ, ākiñcanyāyatanaṁ, naiva saṁjñā nāsaṁjñāyatanaṁ, saṁjñāvedayitanirodhamanulomapratilomaṁ samāpadyate ca, vyuttiṣṭhate ca |
The sphere of infinity of space, infinity of consciousness, nothingness, neither-perception-nor-non-perception, [and] the cessation of perception-and-feeling [fourth through eighth vimokṣa], in forward and reverse order he attains and rises out [of].
evaṁ samāpattiprabhedena pudgalavyavasthānaṁ bhavati |
Thus is the delineation of persons by division of attainment.
pudgalavyavasthānaṁ bhavati |
tadyathā saptakṛdbhavaparamasya, kulaṁkulasya, ekavīcikasyāntarāparinirvāyiṇaḥ upapadyaparinirvāyiṇaḥ, ūrdhvaṁsrotasaśca |
Namely, [the delineation] of the seven-times-at-most, of the family-to-family, of the one-interval, of the in-between-nirvāṇa, of the upon-rebirth-nirvāṇa, [and] of the upstream-goer.
evamupapattiprabhedena pudgalavyavasthānaṁ bhavati |
Thus is the delineation of persons by division of rebirth.
kathamaparihāṇiprabhedena |
How is the delineation of persons by division of falling-back?
pudgalavyavasthānaṁ bhavati |
tadyathā samayavimuktasyārhataḥ yo bhavyo dṛṣṭadharmasukhavihārebhyaḥ parihāṇāya, aparihāṇiprabhedena punarvyavasthānaṁ |
Namely, of the sometimes-liberated arhat, who is liable to falling back from the seen-dharma pleasure-dwellings, the delineation [is made] by the division of falling-back, [and conversely for the unshakable];
akopyadharmakasyārhataḥ yo na bhavyo dṛṣṭadharmasukhavihārebhyaḥ parihāṇāya |
of the unshakable-dharma arhat, who is not liable to falling back from the seen-dharma pleasure-dwellings, [the delineation is made by the division of non-falling-back].
eva maparihāṇiprabhedena pudgalavyavasthānaṁ bhavati |
Thus is the delineation of persons by division of falling-back.
tatra kathamāvaraṇaprabhedena pudgalavyavasthānaṁ bhavati |
Now, how is the delineation of persons by division of obscuration [āvaraṇa]?
tadyathā prajñāvimuktasyobhayatobhāgavimuktasyārhataḥ |
Namely, of the wisdom-liberated and both-ways-liberated arhats.
tatra prajñāvimuktorhan kleśāvaraṇavimukto, na samāpattyāvaraṇāt |
The wisdom-liberated arhat is liberated from the defilement-obscuration, [but] not from the attainment-obscuration [samāpatti-āvaraṇa];
The two obscurations (āvaraṇa) at 34.5 — kleśa-āvaraṇa (defilement-obscuration) and samāpatti-āvaraṇa (attainment-obscuration) — divide the arhats into wisdom-liberated (clears only the first) and both-ways-liberated (clears both). The samāpatti-āvaraṇa is specifically the inability to enter the eight vimokṣa attainments at will — not a moral defilement but a residual incapacity of the meditative substrate. Distinct from the jñeya-āvaraṇa (knowable-obscuration) discussed in later Yogācāra; that is a Mahāyāna concern, not relevant to the present Śrāvakabhūmi typology.
kleśāvaraṇācca vimuktaḥ, samāpattyāvaraṇācca tasmādubhayatobhāgavimukta ityucyate |
is liberated from the defilement-obscuration and from the attainment-obscuration — therefore he is called both-ways-liberated.
evamāvaraṇaprabhedena pudgalavyavasthānaṁ bhavatyebhistribhirbhedairyayoddiṣṭairyathoddiṣṭānāṁ pudgalānāṁ yathākramaṁ vyavasthānaṁ veditavyam |
Thus is the delineation of persons by division of obscuration. — By these [eleven] divisions just pointed out, the delineation of the persons just pointed out is, in order, to be understood.
adhobhūmīnāmaudārikatvaṁ tadyathā kāmadhātau prathamadhyānasya evaṁ yāvannaiva saṁjñānāsaṁjñāyatanasya |
The grossness of the lower stages [is what makes them objects to be transcended]: the realm of desire [is gross] relative to the first dhyāna, and so on up through the sphere of neither-perception-nor-non-perception.
svabhāvodārikatā svabhāvaudārikatā saṁkhyaudārikatā ca |
grossness in essential nature [svabhāva-audārika], and grossness in number/quantity [saṁkhyā-audārika].
The two kinds of grossness (audārika) — svabhāva (in essential nature) and saṁkhyā (in number/quantity) — formalize the worldly-path comparison technique. The practitioner ascending through the eight samāpattis sees the lower stage as both qualitatively more flawed (more painful, less durable) and quantitatively more extensive in its aggregates-to-be-abandoned. This pair-analysis is preserved exactly into the later vairāgya technical literature.
tatra svabhāvaudārikatā kāmadhātāvapi pañca skandhāḥ saṁvidyante |
As for grossness in essential nature: in the realm of desire the five aggregates are [also] present,
prathame tu dhyāne ye kāmāvacarāste sādīnavatarāśca duḥkhavihārata rāś ca |
but relative to the first dhyāna, those that pertain to the realm of desire are more flawed and more painful in their abiding,
iyameṣāṁ svabhāvaudārikatā prathame tu dhyāne |
This is their grossness in essential nature relative to the first dhyāna;
tathā tena te śāntatarāḥ praṇītatarā ityucyante |
and for that reason the upper stages are said to be more peaceful, more sublime.
kāmāvacaro rūpaskandhaḥ prabhūtataraḥ parijñeyaḥ |
The form-aggregate pertaining to the realm of desire is to be known as far more extensive [than the form-aggregate of the upper stages],
prahātavya evaṁ yāvadvijñānaskandha iyamucyate skandhaudārikatā |
to-be-abandoned [in greater quantity]; and likewise up to the consciousness-aggregate. This is called grossness in quantity.
evamuparimābhūmiṣu svabhāvo vau dārikatā saṁkhyaudārikatā ca |
Likewise in the upper stages, grossness in essential nature and grossness in quantity
iyaṁ tūparimāsu bhūmiṣu yāvadākiṁcanyāyatanā t tadaudārikata rā śca veditavyāḥ sarvā adharimā bhūmayaḥ |
But in the upper stages, [going] up to the sphere of nothingness, all the lower stages should be understood as more gross relative to those above,
duḥkhavihārata rā śca alpāyuṣkatarāśca, naivasaṁjñānāsaṁjñāyatanaṁ punaḥ śāntameva upari śreṣṭhatayā bhūmerabhāvāt |
more painful in abiding, and shorter-lasting; the sphere of neither-perception-nor-non-perception is simply peaceful, since there is no stage above it that is more excellent.
yasyāṁ yasyāṁ bhūmau prabhūtataramā ā dīnavaṁ vo bhavati |
whichever stage has greater disadvantage,
yasyāṁ laukikānāṁ bhūmāvalpatara mā ā dīnavaṁ vo bhavati |
[and] the stage on which, for worldlings, there is less disadvantage
idaṁ laukikānāṁ laukikena mārgeṇa kleśaviśodhanamālambanaṁ tathāpi tasyādharimāṁ bhūmimādīnavataḥ paśyataḥ |
This is the object for the worldly path that purifies the defilements: he sees the lower stage as having disadvantage,
The pivotal contrast: the worldly path uses the grossness-versus-peace object, the supramundane path uses the four noble truths object (36.17–18). This is the architectural distinction between laukika-vairāgya and lokottara-vairāgya introduced at [sbh1.3:1](sbh1.3.html#sbh1.3:1.1). The worldly path abandons defilements stage-by-stage but not absolutely (they re-arise); the supramundane path uproots them through the four truths.
rogataḥ, ayogakṣemataḥ, uparimāṁca bhūmiṁ śāntataḥ |
as disease, as without security, and the upper stage as peaceful.
ye adhobhūmikāḥ kleśā yāvadākiṁcanyāyatanabhūmikāḥ, kāmadhātumupādāya te prahīyante |
[Thus] the defilements of the lower stages, [going] up through the sphere of nothingness, beginning with the realm of desire, are abandoned,
lokottareṇa vā punarmārgeṇa kleśaviśodhanamālambanaṁ caturvidhaṁ, tadyathā |
By the supramundane path, on the other hand, the object for the purification of defilements is fourfold, namely:
duḥkhasatyaṁ, samudayasatyaṁ, nirodhasatyaṁ, mārgasatyañca |
the truth of suffering, the truth of origin, the truth of cessation, and the truth of the path.
tadyathā jātirduḥkhaṁ jarāpi duḥkhaṁ vyādhirmaraṇamapriyasaṁyogaḥ priyavinābhāva icchāvighātaśca |
Namely: birth is suffering, aging too is suffering, illness [is suffering], death [is suffering], union with the unloved [is suffering], separation from the loved [is suffering], and frustration of desire [is suffering] —
saṁkṣepataḥ pañcopādānaskandhā duḥkhaṁ |
in short, the five aggregates of clinging are suffering.
tatra samudaya āryasatyaṁ tṛṣṇā paunarbhavikī nandīrāgasahagatā tatra tatrābhinandinī |
The noble truth of origin is craving — productive of further existence, bound up with delight and lust, taking delight here and there.
tatra niro dha ā ryasatyaṁ yadasyā eva tṛṣṇāyā aśeṣaprahāṇaṁ |
The noble truth of cessation is the complete abandonment of that very craving.
tatra kṛṣṇapakṣaṁ śuklapakṣaṁ copādāya hetuphalavyavasthānena catuḥsatyavyavasthānaṁ |
The fourfold delineation of [these] truths is made by reference to the dark side and the bright side, by the structure of cause and effect:
mārgasatyaṁ hetuḥ prāptaye, sparśanāyai |
the truth of the path is the cause [on the bright side] — for the attainment, for the direct touching [of cessation].
tatra duḥkhasatyaṁ vyādhisthānīyaṁ tatprathamataḥ parijñeyaṁ |
The truth of suffering is like the illness: it is to be fully known first.
samudayasatyaṁ vyādhinidānasthānīyaṁ |
The truth of origin is like the cause of the illness:
tacca sparśayitavyaṁ spraṣṭavyam , sākṣātkartavyaṁ |
it is to be touched, to be reached, to be realized directly.
bhūtaṁ caitattathā avitathā -thama viparītamaviparyastaṁ duḥkhaṁ duḥkhārthena, yāvanmārgo mārgārthena tasmātsatyamityucyate |
And [each] is real, just so, not otherwise, not contradicted, not perverted: suffering by way of being suffering, [and so on] up to the path by way of being the path — therefore [each] is called a truth.
svalakṣaṇaṁ ca na visamvadati |
And its specific characteristic does not deceive,
Svalakṣaṇa is rendered as 'specific characteristic,' matching the vipaśyanā and skill-object chapters. Earlier 'own-mark' was a literal calque but made the same technical category look terminologically separate.
taddarśanāccāviparītā buddhayaḥ pravarttante |
and from seeing it unperverted cognitions arise.
kasmātpunaretānyāryāṇāmeva satyāni bhavanti |
Why, again, are these truths only of the noble ones [ārya]?
āryā etāni paśyantyeva samānāni, satyatā to jānanti paśyanti |
The noble ones see them [as they are]; they know them as truths, see them
yathābhūtaṁ, bālāstu na jānanti, na paśyanti |
as they truly are. The foolish, on the other hand, do not know, [do not] see [them]
yathābhūtaṁ tasmādāryasatyānītyucyante |
as they truly are. Therefore they are called noble truths.
bālānāmetaddharmatayā satyaṁ nāvabodheta budhyate |
For the foolish, the fact that these are truths is not, in the nature of things, known [for what it is].
āryāṇāṁ tūbhayathā tatra jānāti jñāyate |
For the noble ones, on the other hand, [it is known] in both ways — therein both knowing and being-known [are present].
duḥkhamiti jāyamānasya duḥkhā vedanotpadyeta |
[Now,] for one to whom [a state] presents itself as ‘suffering,’ [a state] of painful feeling arises —
kāyika caitasikī, na tu ja ā tireva duḥkhaṁ, duḥkhanidānaṁ sā, evaṁ yāvadicchāvighāto duḥkhamiti |
bodily and mental; but birth itself is not the [feeling of] suffering — it is the cause of suffering; and [so on] up to: frustration of desire is [cause of] suffering.
kāyikacaitasikaṁ, na tvicchāvighāta eva |
[suffering both] bodily and mental; but the frustration of desire itself is not the
duḥkhaṁ, duḥkhanidānaṁ punaḥ sa iti peyālam |
[felt] suffering — it is rather the cause of suffering, and [the same holds] for the rest.
saṁkṣepataḥ paṁcopādānaskandhāḥ duḥkhamityebhirjātyādibhiḥ paryāyai ḥ |
In brief, [as the formula] ‘the five aggregates of clinging are suffering’ [shows] — by these synonyms beginning with birth,
duḥkhaduḥkhataiva paridīpitā |
the suffering-of-suffering [duḥkha-duḥkhatā] alone is elucidated;
tatra vipaṇāmaduḥkhatā saṁskāraduḥkhatā cāvaśiṣṭā |
the suffering of change [vipariṇāma-duḥkhatā] and the suffering of conditioning [saṁskāra-duḥkhatā] remain unstated [in this short formula].
The threefold suffering schema — duḥkha-duḥkhatā (suffering-of-suffering, i.e., painful feeling itself), vipariṇāma-duḥkhatā (suffering of change, i.e., the instability of pleasant feeling and the suffering that arises in defilements as they shift), and saṁskāra-duḥkhatā (suffering of conditioning, i.e., the all-pervasive insecurity of the conditioned aggregates themselves) — is canonical Sarvāstivāda-Yogācāra abhidharma. The first is recognized by everyone; the second and third require Dharma-instruction. The chapter's compact analysis at 41.4–46.5 is the standard expansion of the brief sūtra-formula at 37.2–3.
sā punaḥ pañcaskandhaduḥkhatayā paridīpitā bhavati |
But these too are elucidated by the suffering-character of the five aggregates,
tathā hi paṁcopādānaskandhāstrivedanāparigatāste tathoktāyāḥ dukhaduḥkhatāyā bhājanabhūtā ḥ |
for the five aggregates of clinging are pervaded by the three feelings, and are the vessel of the suffering-of-suffering just described,
yā ca noktā vipariṇāmaduḥkhatā |
and [also of] the suffering of change, not [explicitly] stated,
kena punaḥ kāraṇena bhagavatā duḥkhaduḥkhataiva parikīrttitā |
For what reason, then, did the Blessed One proclaim the suffering-of-suffering alone
svaśabdena vipariṇāmaduḥkhatā, saṁskāraduḥkhatā punaḥ paryāyeṇa |
by its own term, but the suffering of change and the suffering of conditioning [only] by synonym?
tathā hi duḥkhaduḥkhatāyā māryāṇāṁ bālānāñca tulyā duḥkhatābuddhiḥ pravarttate |
Because regarding the suffering-of-suffering, for the noble ones and the foolish alike, the cognition of suffering arises equally.
saṁvejikātyarthaṁ duḥkhaduḥkhatā pūrvamakṛtaprajñānāmevaṁ ca deśyamāne sukhamavatāro bhavati |
On account of [this] sobering quality, the suffering-of-suffering is stated [explicitly]; and for those without prior insight, when so taught, easy entry
tatra trividhāyā duḥkhatāyāḥ kathaṁ vyavasthānaṁ bhavati |
How, then, is the threefold suffering delineated?
yattāvadduḥkhaṁ jātirduḥkhaṁ yāvadicchāvighāto duḥkhamityanena sādhiṣṭhānā duḥkhā vedanā ākhyātā |
Now, what was said — ‘suffering is birth, [and so on] through to frustration of desire is suffering’ — by this the painful feeling with its basis is declared.
idaṁ duḥkhaduḥkhatāyā vyavasthānaṁ |
This is the delineation of the suffering-of-suffering.
ye vā punaretadvipakṣā dharmāstathā yauvanaṁ jarāyā, vyādherārogyaṁ, jīvitaṁ maraṇasya, priyasaṁprayogo ’priyasaṁprayogasya |
[Now] those dharmas which are its opposite — namely youth [as opposed] to aging, health to illness, life to death, union with the loved to union with the unloved,
apriyavinābhāvaḥ priyavinābhāvasya, icchāsampattiricchāvighātasya, ye ca duḥkhāyāṁ vedanāyāṁ pravṛttāḥ kleśāḥ sādhiṣṭhānā, ye cārogyādiṣu sukhasthānīyeṣu dharmeṣu tannirjātāyāṁ ca vedanāyāṁ ye pravṛttāḥ kleśā iyamucyate vipariṇāma duḥkhatā |
separation from the unloved [as opposed] to separation from the loved, [and] gratification of desire to its frustration — and the defilements [together] with their basis that proceed in painful feeling, and the defilements that proceed in dharmas associated with pleasure (such as health, etc.), and the feeling that arises from these — this is called the suffering of change.
Apriya-vinābhāva is 'separation from the unloved,' the positive counterpart to priya-vinābhāva ('separation from the loved') in the suffering formula. The previous 'non-separation from the loved' duplicated the already listed union-with-the-loved counterpart and lost the full opposite-pair structure.
tatra sukhā vedanā sādhiṣṭhānā anityatayā pa ri ṇamantī |
A pleasant feeling with its basis, [being] impermanent, undergoes change,
atyarthībhāvādhipateyaṁ duḥkhaṁ vidadhāti |
[and] because becoming otherwise predominates, it produces suffering.
kleśāḥ punaḥ sarvatra pravṛttāḥ paryavasthānaṣa śa eva duḥkhā bhavanti |
The defilements, again, wherever they arise, by the very fact of being obsessive enwrappings are painful,
vipariṇāmaśca sa cetasaḥ tasmādvipariṇāmaduḥkhatetyucyate |
and this is [the] changed-state of mind. Hence it is called the suffering of change.
yathoktaṁ bhagavatā- avatīrṇavipariṇatena cittena mātṛgrāmasya hastigrahaṇaṁ ceti vistaraḥ |
As was said by the Blessed One: ‘With a mind fallen [into change] and changed [from its prior pleasant state], [Damaged/Conjectural: taking a woman by the hand] […]’ — and so on at length.
The printed/root mātṛgrāmasya hastigrahaṇaṁ is likely corrupt for hasta-grahaṇa ('taking a woman by the hand'), a stock sensual-contact example. Reading hasti literally as 'elephant' makes no sense in the suffering-of-change proof. English marks the repair conjectural/corrupt.
yathā coktaṁ- kāma c chandaparyavasthitaḥ |
And as was said: ‘Gripped by the obsessive desire of sense-lust
kāma c chandaparyavasthānapratyayaṁ tajjaṁ catasikaṁ duḥkhadaurmanasyaṁ pratisaṁvedayate |
and conditioned by that sense-desire obsession, he experiences mental pain and dejection born thereof.’
evaṁ vyāpādastyānamiddhāmauddha middhauddha tyakaukṛtyavicikitsāparyavasthitaḥ |
Likewise [for one] gripped by ill-will, sloth-and-torpor, restlessness-and-regret, [and] doubt.
tadanenāgamenāptena paramāptena kleśeṣu duḥkhārtopi lambate |
Hence, by this scriptural tradition, supremely attested, the suffering-character is found in defilements,
tenocyate kleśavipariṇāma duḥkhate ti |
Therefore one speaks of defilement-as-change-suffering.
idaṁ vipariṇāma duḥkhatāyā vyavasthānaṁ |
This is the delineation of the suffering of change.
sarvatragā upādānaskandheṣu saṁkṣepata āryā ca dukhaduḥkhatā, yā ca kleśasaṁgṛhītā vipariṇāmadharmatā, ye yā ca sādhiṣṭhānā sukhā vedanā tāṁ sthāpayitvā, ye tadanye skandhāśca duḥkhāḥ duḥkha sahagatāstannirjātāstadutpattipratyayā stasya cotpannasya sthitibhājanā iyamucyate saṁskāraduḥkhatā |
all-pervasive in the aggregates of clinging: setting aside the noble suffering-of-suffering already described, and the change-quality subsumed under defilement, and the pleasant feeling-with-basis, all the remaining [aspects of the] painful aggregates — accompanied by suffering, born from it, conditioned by its arising, and vessels of its continued existence once arisen — this is called the suffering of conditioning.
ye skandhā anityā udayavyayayuto tāḥ sopādānāstrivedanābhiranuṣaktā ḥ |
The aggregates [are] impermanent, marked by arising and vanishing, accompanied by clinging, attached to the three feelings,
dauṣṭhulyopagatā ayogakṣemapatitā avinirmuktāḥ |
afflicted by encumbrance [dauṣṭhulya], fallen into insecurity, not yet released,
duḥkhaduḥkhatāyā vipariṇāmaduḥkhatāyā asvavaśavartinaśca |
and not autonomous in the face of the suffering-of-suffering and the suffering of change —
iyamucyate saṁskāraduḥkhatayā duḥkhatā |
this is what is called the suffering-state called the suffering of conditioning.
idaṁ saṁskāraduḥkhatāyā vyavasthānaṁ |
This is the delineation of the suffering of conditioning.
tabha tra tṛṣṇā prārthanābhilāṣobhinandaneti paryāyāḥ |
Here ‘craving’ [tṛṣṇā], ‘longing,’ ‘yearning,’ [and] ‘delighting’ are synonyms.
sā punaḥ prārthanā tribhirmukhaiḥ pravṛttā s tadyathā punarbhavaprārthanā, viṣayaprārthanā ca |
That yearning, again, proceeds along three avenues: yearning for further existence, and yearning for sense-objects [twofold, as below].
tatra yā punarbhavaprārthanā mā paunarbhavikī tṛṣṇā |
The yearning for further existence is the craving that is productive of re-becoming.
prāpteṣu viṣayeṣu saumanasyādhyavasānasahagatā, aprāpteṣu ca viṣayeṣu saṁyogābhilāṣasahagatā |
[a] with respect to sense-objects already attained, accompanied by joy and clinging to them; and [b] with respect to sense-objects not yet attained, accompanied by longing for union with them.
tatra yā prāpteṣu viṣayeṣu saumanasyādhyavasānasahagatā nandīrāgasahagatetyucyate |
Of these, the one with respect to objects attained, accompanied by joy and clinging, is what is called ‘accompanied by delight and lust.’
yā punaraprāpteṣu viṣayeṣu saṁyogābhilāṣasahagatā tatra tatrābhinandinītyucyate |
The one with respect to objects not yet attained, accompanied by longing for union, is what is called ‘delighting here and there.’
kleśanirodhaḥ, upakleśanirodhaśca |
cessation of defilement [kleśa], and cessation of secondary defilement [upakleśa].
idamālambanaṁ kleśaviśodhanaṁ lokottareṇa mārgeṇa veditavyaṁ |
This object for purification of defilements is to be understood as belonging to the supramundane path.
vyāpyālambanaṁ, caritaviśodhanaṁ, kauśalyālambanaṁ, kleśaviśodhanaṁ ceti |
pervasive object [vyāpī-ālambana], conduct-purifying object [carita-viśodhana-ālambana], skill object [kauśalya-ālambana], and defilement-purifying object [kleśa-viśodhana-ālambana].
The four ālambana (objects) named here — vyāpī, carita-viśodhana, kauśalya, kleśa-viśodhana — are the architectural map of the entire object-discussion in YS II–III: vyāpī gets [sbh2.1](sbh2.1.html), carita-viśodhana gets [sbh2.2](sbh2.2.html)–[sbh2.6](sbh2.6.html) (the five carita-matched practices), kauśalya gets [sbh2.7](sbh2.7.html), and kleśa-viśodhana is the worldly path's grossness/calmness pair already treated at 35.1–36.16 above. The four-fold typology is repeated verbatim at [sbh2.1:1.5](sbh2.1.html#sbh2.1:1.5).
yadaviparītaṁ dharmasattvaṁ ca deśayati |
That by which one teaches Dharma and reality in an unperverted way,
The printed/root dharmasattvaṁ in the definition of unperverted instruction is awkward but points to Dharma plus what is real/true, not to an abstract 'meaning of being.' It may reflect dharma-tattva or a close real/truth expression; the English keeps the low-risk sense 'Dharma and reality' rather than adding a slash hedge.
uttānottānāni sthānāni tatprathamato grāhayati |
[and] points out first of all the more accessible matters, has them learnt,
tataḥ paścādgaṁbhīrāṇi prathamasya vā satyasyābhisamayāya tatprathamato ’vavadate |
and afterwards the deep ones — first, for the realization of the first truth, one instructs concerning that,
tataḥ paścātsamudayanirodhamārgasatyasya, prathamasya dhyānasya samāpattaye tatprathamatovavadate |
[and] afterwards concerning the truths of origin, cessation, and path; [or] for the attainment of the first dhyāna, one instructs first concerning that,
tataḥ paścādanyāsāṁ dhyānasamāpattīnāmayamevaṁbhāgīyonupūrvāvavādo veditavyaḥ |
[and] afterwards concerning the other dhyānas and attainments. This kind of instruction is to be known as graduated instruction.
tatrāgamāvavādo yathā tena gurūṇāmantikādāgamitaṁ bhavati |
Instruction from tradition is what one has received from the side of teachers —
gurusthānīyānāṁ, yogajñānāṁ, ācāryāṇāmupādhyāyasya vā, tathāgatasya vā, tathāgataśrāvakasya vā |
from those who occupy the place of teacher, who know yoga: preceptors, instructors, [or even] the Tathāgata or a disciple of the Tathāgata —
tathaivānenānyūnamadhikaṁ kṛtvā parānavavadate |
and [transmits], neither subtracting nor adding, instructing others.
yathānena tedharmā adhigatā bhavanti |
[the case in which] one to whom these dharmas have become known,
sparśitāḥ spṛṣṭāḥ sākṣātkṛtā, ekākinā vyavakṛṣṭavihāriṇā |
touched, contacted, [and] made manifest — having dwelt alone, secluded —
asti punaḥ sarvākāraparipūrṇovavādaḥ |
There is, moreover, a wholly complete instruction, of every aspect.
yastribhiḥ yat tribhiḥ prātihāraryaivavadati |
That by which one instructs through the three wonders [prātihārya]:
The three prātihārya (wonders) — psychic power (ṛddhi), mind-reading (ādeśanā), and admonition (anuśāsanī) — are the canonical list from the Pāli Kevaddha-sutta (DN 11) and parallel Sanskrit sources. The Yogācāra reading at 48.31–37 treats them as a pedagogical sequence: psychic display gains the hearer's respect, mind-reading lets the teacher diagnose the hearer's faculties, admonition delivers the appropriate antidote.
ṛddhiprātihāryeṇa, ādeśanāprātihāryeṇa |
the wonder of psychic power, the wonder of mind-reading,
ṛddhiprātihāryeṇa, anekavidhamṛddhiviṣayamupadarśayatyātmani ca bahumānaṁ ja na yati |
By the wonder of psychic power, one displays manifold ranges of psychic power and so engenders respect [for oneself]
śrotrāvadhānayoge manasikāre ādarajātā bhavanti |
they become eager in the application of ear-attention and in mental engagement.
deśanā prātihāryeṇa cittacaritaṁ samanveṣya anuśāstiprātihāryeṇa yathendriyaṁ, yathācaritaṁ, yathāvatāraṁdharmadeśanāṁ deśayati |
by the wonder of mind-reading, one investigates the operations of their mind; by the wonder of admonition, one teaches the Dharma to suit their faculties, their conduct, [and] their access [to teaching],
tenāyaṁ prātihāryatrayasaṁgṛhītaḥ paripūrṇāvavādo bhavati |
Thereby this instruction, subsumed under the three wonders, is the complete instruction.
adhiśīlaṁ śikṣā, adhicittamadhiprajñaṁ śikṣā |
training in higher virtue [adhiśīla], training in higher mind [adhicitta], [and] training in higher wisdom [adhiprajñā].
The triśikṣā (three trainings) — adhiśīla, adhicitta, adhiprajñā (higher virtue, higher mind, higher wisdom) — is canonical across all Buddhist traditions. The Yogācāra analysis at 53.17–26 distinguishes two senses of adhi-: (1) pre-eminence (each training is supreme of its kind), and (2) higher referent (each takes the next-higher training as its object/aim). This dual analysis is preserved exactly in the text.
yathāpi tacchīlaṁ vā tacchīlavān viharatīti vistareṇa pūrvavat |
‘Just as he is one of such virtue, possessed of such virtue, he dwells…’ and so on in detail [as elaborated at sbh1.3:3] above.
tatrādhiśīlaṁ cittaṁ śikṣā viviktaṁ kāmairviviktaṁ pāpakairakuśalairdharmaiḥ savitarkaṁ, savicāraṁ, vivekajaṁ, prītisukhaṁ, cittaikāgratā ñ ca, prathamaṁ dhyānaṁ yāvaccaturthaṁ dhyānamupasampadya viharati |
The training in higher mind: secluded from sense-desires, secluded from unwholesome qualities, with applied and sustained thought, born of seclusion, accompanied by joy and pleasure, and with one-pointedness of mind — he enters and abides in the first dhyāna, [and so on] up to the fourth dhyāna.
api khalu sarve ārūpyāstadanyāśca samādhisamāpattayaḥ |
Moreover, all the formless attainments and other concentration-attainments
api tu dhyānāni niśritya tatprathamataḥ satyābhisamayomā vakrāntirbhavati |
But it is by relying on the [four] dhyānas that one first descends into the realization of the truths,
na tu sarveṇa sarvaṁ vinā dhyānaiḥ tasmātpradhānāni dhyānāni kṛtvā adhicittaṁ śikṣetyuktāni |
not entirely without the dhyānas. Therefore the dhyānas, taken as primary, are called the training in higher mind.
tatrādhiprajñaṁ śikṣā yā caturṣvāryasatyeṣu yathābhūtaṁ jñānaṁ |
The training in higher wisdom is the knowing of the four noble truths as they truly are.
kena kāraṇena tisra eva śikṣā na tadūrdhvaṁ |
For what reason are there just three trainings, no more?
tatra samādhipratiṣṭhārthenādhiśīlaṁ |
[That is,] for the sake of establishing concentration, [there is] the training in higher virtue:
tathā hi śīlaṁ pratiṣṭhāya cittaikāgratāṁ spṛśati |
for, having been established in virtue, one touches the one-pointedness of mind,
tatra jñānasanniśrayārthena adhicittaṁ śikṣā |
For the sake of the support of knowledge, [there is] the training in higher mind.
smṛtyā jñeye vastuni yathābhūtaṁ jñānadarśanaṁ pravarttate |
knowing and seeing of the knowable as it truly is proceeds by mindfulness.
tatra kṛtyakaraṇārthena adhiprajñaṁ śikṣā |
For the doing of the task, [there is] the training in higher wisdom;
tathā hi suviśuddhena jñānadarśanena kleśaprahāṇaṁ sākṣātkaroti |
for by perfectly purified knowing-and-seeing one directly realizes the abandonment of defilements.
eṣa hi svārtha e tat paramaṁ kṛtyaṁ yaduta kleśaprahāṇaṁ |
For this — namely, the abandonment of defilements — is one’s own supreme good.
tata uttarikaraṇīyaṁ kāḥ punarāsāṁ śikṣāṇāmānupūrvīṣu viśuddhaśīlasya vipratisāraḥ |
What more is to be done thereafter? — Now, what is the sequence of these trainings? In one of pure virtue there is no regret;
avipratisāriṇaḥ prāmodyaṁ, prītiḥ, praśrabdhiḥ, sukhaṁ, sukhitasya cittasamādhiḥ |
in the regret-free, gladness; in gladness, joy; in joy, tranquillity; in tranquillity, pleasure; in the pleased, mental concentration.
samāhitacitto yathābhūtaṁ prajānāti |
The concentrated mind knows things as they truly are,
yathābhūtaṁ jānanpaśyannirvidyate |
knowing and seeing [them] as they truly are, one grows weary [of saṁsāra];
evamimāni śīlāni bhāvitāni agratāyāmupanayanti |
Thus these trainings, when cultivated, lead one to the peak —
yadutānupādāya parinirvāṇamiyamāsāṁ śikṣāṇāmānupūrvī |
namely, to nirvāṇa without clinging. This is the sequence of these trainings.
tatra kena kāraṇenādhiśīlaṁ śikṣā adhiśīlamityucyate |
For what reason is the training in higher virtue called ‘higher virtue’?
evamadhicittamadhiprajñamadhikārārthenā dhikārārthena ca |
Similarly higher mind [and] higher wisdom — [each is so called] both by reason of pre-eminence and by reason of having a higher referent.
tatra kathamadhikārārthenā nā a dhicittamadhikṛtya yacchīlaṁ sā adhiśīlaṁ śikṣā |
How [is it called so] by reason of having a higher referent? With higher mind as referent, virtue is the training in higher virtue.
adhiprajñamadhikṛtya yaścittasamādhiḥ |
With higher wisdom as referent, mental concentration
kleśaprahāṇamadhikṛtya yajjñānaṁ darśanaṁ |
With reference to abandoning defilement, that knowing-and-seeing
etāḥ śikṣāḥ asminneva śāsane asādhāraṇā ito bāhyairevamadhikārthena |
these trainings are unique to this teaching, not shared with what is outside it. Thus [they are called so] by reason of having a higher referent.
asti punaradhicittaṁ śikṣā yā adhiprajñaṁ śikṣāyā āvāhikā, astyadhiprajñaṁ śikṣā yā adhicittaṁ śikṣāyā āvāhikā |
There is also a training in higher mind that brings on the training in higher wisdom, and a training in higher wisdom that brings on the training in higher mind.
alābhī mauladhyānānāṁ, śaikṣo, dṛṣṭapadaḥ, tataḥ paścādbhāvanāprahātavyānāṁ kleśānāṁ prahāṇāya prayujyamāna ḥ smṛtisaṁbodhyaṁgaṁ bhāvayati |
not yet gaining the basic dhyānas, [as] a trainee, one who has [already] seen the [four noble] truths, afterwards engaging for the abandonment of defilements to be abandoned by cultivation, cultivates the awakening-factor of mindfulness [and the rest].
adhicittaṁ punaḥ śikṣā adhiprajñāyā āvāhikā pūrvamevoktā |
The training in higher mind that brings on the training in higher wisdom was stated earlier.
astyadhiśīlamadhicittaṁ, nādhiprajñaṁ |
there is higher-virtue-with-higher-mind without higher wisdom;
na tvastyadhiprajñaṁ śikṣā yā vinādhiśīlenādhicittena ca |
but there is no training in higher wisdom without both higher virtue and higher mind.
tatra tisraḥ śikṣā veditavyā ḥ |
there all three trainings are to be understood [as present].
tatra trayaḥ pudgalāḥ satyānyabhisamāgacchanti |
Three [kinds of] person attain the truths:
avītarāgaḥ yadbhūyo vītarāgaḥ, vītarāgaśca |
one [wholly] not free from lust, one largely free from lust, and one wholly free from lust.
tatra sarveṇasarvamavītarāgaḥ satyānyabhisamāgacchan saha satyābhisamayātsrota -yena strota āpanno bhavati |
The one wholly not free from lust, attaining the truths, with the realization of the truths becomes a stream-enterer.
yadbhūyo vītarāgaḥ punaḥ sakṛdāgāmī bhavati |
The one largely free from lust becomes a once-returner.
vītarāgaḥ saha satyābhisamayād yenā nāgāmī bhavati |
The one wholly free from lust, with the realization of the truths, becomes a non-returner.
anājñātamājñāsyāmīndriyaṁ |
the faculty ‘I shall come to know what is not yet known’ [anājñātam-ājñāsyāmi-indriya],
ājñendriyamājñātavata indriyaṁ |
the faculty of knowing [ājña-indriya], [and] the faculty of one who has known [ājñātāvī-indriya].
eṣāmindriyāṇāṁ kathaṁ vyavasthānaṁ bhavati |
How is the delineation of these faculties made?
anabhisamitānāṁ satyānāṁ abhisamayāya prayuktasya anājñātamājñāsyāmīndriyavyavasthānaṁ |
For one engaged in the realization of truths not yet realized, [there is] the delineation ‘I shall come to know the unknown.’
abhisamitavataḥ śaikṣasyājñendriyavyavasthānaṁ |
For the trainee who has [begun to] realize them, [there is] the delineation of the faculty of knowing.
ājñā tāvīndriya vyavasthānaṁ |
[there is] the delineation of the faculty of one who has known.
trīṇi vimokṣamukhāni |
[There are] three doors of liberation [vimokṣa-mukha],
The three vimokṣa-mukha (doors of liberation) — emptiness (śūnyatā), wishlessness (apraṇihita), signlessness (animitta) — is canonical. The Yogācāra mapping at 55.21–30 ties each to a specific object-relation: wishlessness arises from seeing fault in the conditioned (no wish toward it); signlessness arises from seeing nirvāṇa as the way out (signless because nirvāṇa is unconditioned); emptiness arises from seeing the unreality of self/being/soul/person. The triadic structure echoes the three lakṣaṇa (impermanence, suffering, non-self) in different idiom.
tadyathā śūnyatā a praṇihitamānimittemeṣāṁ trayāṇāṁ vimokṣamukhānāṁ idamubhayaṁ yacca saṁskṛtaṁ, yaccā saṁskṛtamityucyate |
namely: emptiness [śūnyatā], wishlessness [apraṇihita], [and] signlessness [animitta]. Of these three doors of liberation, both kinds of object — the conditioned and the unconditioned — are spoken of.
ātmā vā, sattvo vā, jīvo vā, janturvā, idamasat |
[the imputed] self, being, soul, person — that is unreal.
tatra saṁskṛte doṣadarśanādādīnavadarśanādapraṇidhānaṁ bhavati |
Now, from seeing fault and disadvantage in the conditioned, no wish toward it arises;
apraṇidhānāccāpraṇihitaṁ vimokṣamukhaṁ vyavasthāpyate |
from this absence of wishing, the door of liberation of wishlessness is delineated.
nirvāṇe punaḥ tatra praṇidhānavataḥ praṇidhānaṁ bhavati |
In nirvāṇa, on the other hand, for one whose aspiration is rightly directed, there is [the right kind of] wishing —
niḥsaraṇadarśanācca punarānimittaṁ vimokṣamukhaṁ vyavasthāpyate |
and from this seeing-the-way-out, the door of liberation of signlessness is delineated.
tatrāsatyasamvidyamāne naiva praṇidhānaṁ bhavati |
Now, with respect to what is unreal, there is no [coherent] wish whatsoever.
jānataḥ paśyataḥ śūnyatāvimokṣamukhaṁ vyavasthāpyate |
for one who knows and sees thus, the door of liberation of emptiness is delineated.
evaṁ trayāṇāṁ vimokśamukhānāṁ vyavasthānaṁ bhavati |
Thus the delineation of the three doors of liberation is made.
tatra katame śikṣānulomikā dharmāḥ |
Now, what are the dharmas conducive to training [śikṣānuloma-dharma]?
teṣāṁ pratipakṣeṇa daśa śikṣānulomikā dharmā veditavyāḥ |
[and] as antidotes to them, ten dharmas conducive to training are to be understood.
tatra katame śikṣāvilomādharmāstadyathā |
What are the dharmas adverse to training? Namely:
śikṣāprayuktasya kulaputrasyādhimātramantarāyakaraḥ paripanthakaḥ, satkāyaparyāpanneṣu saṁskāreṣu niyantirālasyaṁ, kausīdyaṁ |
for a son of good family engaged in training, an extreme obstacle, an enemy on the path; [2] in formations involved with the personality-view [satkāya-dṛṣṭi], restraining [him through] laziness [and] indolence;
satkāyadṛṣṭeḥ kabaḍaṁkārāhāramupādāya rasarāgaḥ |
[3] connected with personality-view, lust for taste, dependent on edible food;
lokākhyānakathāsvanekavidhāsu bahunānāprakārāsu citreṣu trāsu cha ccha ndarāgānunayaḥ, dharmacintā, yogamanasikārāpakṣālaḥ |
[4] in manifold worldly tales of every kind, lustful inclination and clinging — [a] corruption of dharma-reflection and yogic mental engagement.
sa punaḥ katamastadyathā raseṣu vā, satyeṣu vā, skandheṣu vā |
What is that [ill-conduct]? Namely: with respect to tastes, or to the [noble] truths, or to the aggregates,
karmaphale vā prahāṇaprayuktasya ca kāyadauṣṭhulyaśaithilikasya śamathavipaśyanāpakṣālamanasikāraḥ |
or to the fruit of action — and, for one engaged in abandonment, when body-encumbrance is slackening, the ill-conduct of mental engagement in calm and insight;
atilīnavīryasya viśeṣāsaṁprāptiḥ kuśalapakṣaparyādānaṁ |
[7] for one of overly slack energy, failure to attain distinction, [and] the exhaustion of the wholesome side;
lobhena vā, yaśasāvā, praśaṁsayā vā, anyatamānyatamena vā sukhalavamātratvena, nandīsaumanasyamauddhatyamavyupaśamaḥ |
[8] through greed, or fame, or praise, or simply some trivial pleasure of one sort or another — delight, joy, restlessness, lack of quieting,
satkāyanirodhe nirvāṇe uttrāsaśṭha ḥsta mbhitatvaṁ |
[9] at [the prospect of] the cessation of personality, at [the prospect of] nirvāṇa, alarm, paralysis;
dharmyāmapi kathāṁ kathayatā vigṛhya kathāmārabhyānuyogaḥ |
[and,] while speaking a Dharma-talk, taking up disputatious talk and pursuing it;
pūrvadṛṣṭaśrutānubhūteṣu viṣayeṣvanekavidheṣu bahunānāprakāreṣu cittavisāraḥ cittākṣepaḥ |
[10b] in objects previously seen, heard, or experienced — manifold and of many kinds — scattering of mind, distraction of mind,
anityeṣu ca saṁskā reṣu nidhyāyitatvaṁ, ime dharmāścintāyogamanasikārāpakṣālā veditavyāḥ |
and, in impermanent conditioned things, brooding fixation. — These are the corruptions of reflection, yoga, and mental engagement, to be understood.
dhyāna samāpatti sukhāsvādanatā, ānimittaṁ samāpattukāmasya saṁskāranimittānusāritā |
[Further:] savoring the pleasure of attainment in dhyāna; following after the signs of conditioned things for one who wishes to enter the signless attainment;
spṛṣṭasya śārīrikābhirvedanābhiḥ, duḥkhāmiryāvatprāṇahāriṇībhirjīvitaniyanti ḥ |
[and] for one afflicted by bodily feelings, painful and even life-threatening [and] life-stunting feelings,
, jīvitāśā tadāśānugatasya śocanā, klāmyanā, paridevanā iti |
hope for life, and, for one given over to that hope, grieving, exhaustion, lamentation.
katame daśa śikṣāpadānāṁ vilomānāṁ dharmāṇāṁ pratipakṣeṇa śikṣānulomikā bhavanti |
What ten dharmas, as antidotes to these ten dharmas adverse to the bases of training, are conducive to training?
tadyathā-aśubhasaṁjñā, anitye duḥkhasaṁjñā |
Namely: perception of the unattractive [aśubha], [Damaged/Conjectural: perception of impermanence (anitya),] perception of suffering in the impermanent,
The line introduces ten perceptions but the printed/root list yields only nine unless bare anitya-saṁjñā is supplied before anitye duḥkha-saṁjñā. The supplement also restores the standard progression impermanence -> suffering-in-the-impermanent -> non-self-in-suffering. Sanskrit JSON is left unchanged; the English marks the supplied perception as conjectural. Āhāre pratikūla-saṁjñā is rendered 'perception of food as repugnant,' following the glossary distinction between pratikūla (repugnant/averse) and aśubha (unattractive/impure/repulsive by context).
āsevitā bhāvitā bahulīkṛtā daśavidhasya śikṣāparipanthakasya daśānāṁ śikṣāvilomānāṁ dharmāṇāṁ prahāṇāya samvartante |
resorted to, cultivated, [and] made much of, lead to the abandonment of the ten dharmas adverse to training, [i.e., to the removal of] the tenfold path-obstruction.
śamathāloko, vipaśyanālokaśca |
the light of calm [śamatha], and the light of insight [vipaśyanā] —
etānālokānadhipatiṁ kṛtvā ālokasaṁjñā |
making these lights predominant, the perception of light
tatrāpare daśa śikṣānulomikā dharmā veditavyāḥ |
Now, another ten dharmas conducive to training are to be understood.
sātatyasatkṛtyakāritā tīvra c chandatā, yogabalādhānatā, tatra pūrvako hetuḥ katamaḥ |
[4] continual respectful exertion, [5] intense desire, [6] the establishment of the power of yoga [— and, as below: 7 pacification of bodily-mental encumbrance, 8 repeated reflection, 9 non-distress, 10 freedom from conceit]. — What is the prior cause?
tatrānulomika upadeśaḥ katamaḥ ya upadeśo ’viparītaścāna nu pūrvikasya śca |
What is appropriate instruction? That instruction which is unperverted and graduated.
tathā prayujyamānaḥ samyagdṛṣṭimutpādayati |
and applying himself thus, he produces right view.
ṣaḍrūpeṇa prayogeṇa abandhyañca kālaṁ karoti |
In six modes of application he passes a fruitful time,
kuśalapakṣeṇa kṣiprameva kuśalapakṣaṁ samudānayati |
in the wholesome side, and quickly brings the wholesome side to its full development.
yathāpi taduttare vimokṣe spṛhāmutpādayati |
As when he generates eagerness for the further deliverance:
kadā svidahaṁ tadāyatanamupasampadya vihariṣyāmi |
‘When shall I enter and dwell in that sphere
yadāryā āyatanamupasaṁpadya viharantīti |
in which the noble ones, having entered, dwell?’
dvābhyāṁ kāraṇābhyāṁ yogabalādhānaprāpto bhavati |
By two causes one comes to possess the power of yoga:
prakṛtyaiva ca tīkṣṇendriyatayā, dīrghakālābhyāsaparicayena ca |
by being sharp-faculty by nature, and by long-time practice.
tatra kāyacittadauṣṭhu lyaṁ, prītiḥ praśrabdhiryathāpi tacchrāntakāyasya klāntakāyasyotpadyate |
[Now] the [pacification of] body-mind encumbrance, [resulting in] joy [and] tranquillity: as when, for one whose body is wearied, fatigued,
tadīryāpathāntarakalpanayā pratiprasrambhayati |
he pacifies them by adopting a different posture;
ativitarkitenātivicāritenotpadyate |
[when] through excessive applied thought and sustained thought
kāyacittadauṣṭhulyaṁ tadā cātma cetaḥ śamathānuyogena pratipraśrambhayati |
body-mind encumbrance arises, then by application to the calming of his own mind he pacifies it;
cittābhisaṁkṣepeṇa cittalayena styānamiddhaparyavasthānaṁ |
[when] through contraction of mind, through mental lethargy, an enwrapping of sloth-and-torpor
kāyacittadauṣṭhulyaṁ tadadhiprajñaṁ dharmavipaśyanayā, prasadanīyena ca manaskāreṇa praśrambhayati |
he pacifies that body-mind encumbrance by higher-wisdom dharma-insight and by mental engagement that gladdens.
prakṛtyaiva vā prahīṇakleśasya kleśapakṣaṁ kāyacittadauṣṭhulyaṁ avigataṁ bhavati |
Or [when,] for one in whose case defilement is by nature abandoned, the body-mind encumbrance on the defilement side has not departed [and]
sadānuṣaktaṁ tatsamyaṅmārgabhāvanayā pratipraśrambhayati |
continues to follow, he pacifies it by cultivation of the right path.
abhīkṣṇaṁ śīlānyārabhya kukṛtaṁ pratyavekṣate |
With respect to the virtues, he repeatedly reflects on what was done badly
kukṛtāccākṛtād vyāvarttate |
he turns away from what was done badly and from what was left undone, [and]
sukṛtācca kṛtānna pratyudāvarttate |
from what was done well [and] done, he does not turn back.
tathā kleśānāṁ prahīṇāprahīṇānāṁ mīmānsā māṁsā manaskāramadhipatiṁ kṛtvā abhīkṣṇaṁ pratyavekṣate |
Likewise, making investigative mental engagement predominant with respect to the abandoned and not-yet-abandoned defilements, he reflects repeatedly;
tatra prahīṇatāṁ jñātvā punaḥ punastameva mārgaṁ bhāvayati |
[and,] knowing what has been abandoned, again and again he cultivates that very path.
tatrāparitamanāya nayā tatkālāntareṇa jñātavyaṁ |
What is non-distress? — When [the time is right] for what is to be known,
tadajānato a paśyato, nādhigacchataḥ |
[but] not knowing, not seeing, not attaining that,
aviparītagrāhī, prāpte prāpta saṁjñī, adhigate adhigatasaṁjñī |
He grasps without distortion: with respect to what is attained, he has the perception ‘attained’; with respect to what is realized, the perception ‘realized.’
itīme daśa dharmāḥ śikṣākāmasya yoginaḥ |
Thus these ten dharmas, for the yogin who desires training,
ādimadhyaparyavasānamupādāya śikṣāmanulomayati nti , na vilomayanti |
from beginning to middle to end, conform to training; they do not run counter to it.
ayogasthānāṁ pudgalānāṁ veditavyaḥ |
is to be understood with reference to persons who have no place for yoga.
tasyāparinirvāṇadharmakatvādatyantaparibhraṣṭā eva yogādbhavanti |
Because they are of a nature not to attain nirvāṇa, they are absolutely fallen away from yoga.
tadyathā gotrasthānāṁ parinirvāṇa dharmakāṇāṁ pratyayavikalānāṁ, te hi dūramapi, paramapi gatvā avaśyameva pratyayānāsādayiṣyanti |
namely, those who, established in the lineage, of a nature to attain nirvāṇa, but lacking the conditions — for they, even after going far and very far, will surely come upon the conditions
yogaṁ ca saṁmukhīkṛtya bhāvayitvā parinirvāsyanti |
and, bringing forth yoga, will cultivate and reach final nirvāṇa.
tenaiva teṣāṁ tāvatkālika eva bhraṁśo bhavati |
For them, by that very fact, the loss is only temporary.
tatra prāptiparihāṇiko yogabhraṁśaḥ |
There, loss of yoga by falling away from what has been attained:
yathāpīhaikatye prāptādadhigatā j jñānadarśanasparśavihārātparihīyante |
as when someone here falls back from what has been attained and gained — the dwelling of touch of knowing-and-seeing.
alpamvā, prabhūtaṁ vā, araṇye vā punarviharati āgatāgatānāñca gṛhipravrajitānāṁ, rujakānāṁ, rujakajātīyānāṁ dharmadeśanayā cittamārādhayati |
little or much; and dwelling in the forest, by his preaching of Dharma he gratifies the minds of those who come — householders and renouncers, straight persons, straightforward by nature.
kuhanānucaritayā ca ceṣṭayā kāyavākyapratisaṁyuktayā, tasya tena hetubhāvena, tena pratyayenotpadyate |
By behavior pursued out of pretense, connected with body and speech, by that condition, by that means there arises for him
cīvarapiṇḍapātaśayanāsana glānapratya yabhaiṣajyapariṣkārāṇāṁ, satkṛtaśca bhavati, gurukṛto, rājñāṁ rājāmātrāṇāṁ, yāvatsārthavāhānāṁ, arhatsampata da ḥ |
of robes, alms, dwelling-place, medicine, requisites, and he is honored, respected by kings, royal ministers, even by caravan leaders, attaining the standing of an arhat.
tasyāntā varttante śrāvakāḥ, gṛhiṇaḥ, pravrajitāḥ |
Around him gather disciples, householders, renouncers.
api adhvādenteṣu gredhaṁ nigamayamvā varttate apyadhvānteṣu grāmo nigamo vā vartate vā ... yatasyaivaṁ bhavati |
[Damaged]: Even in remote roads villages or market-towns continue around him … there occurs to him:
santi ye śrāvakā, gṛhipravrajitā, ye mayi saṁbhāvanājātā yeṣāṁ mahatsaṁsa ma taḥ te cedyā nmā mupasaṁkramya yoge manasikāre śamathavipaśyanāyā ṁ praśnaṁ pṛccheyuḥ |
‘There are disciples, householders and renouncers, who hold me in high regard, who hold me as great. If they were to come to me and ask a question concerning yoga, mental engagement, calm or insight,
teṣāṁ cāhaṁ pṛṣṭo vyākuryāṁ na jānāmītyevaṁ sati yā saṁbhāvanā sā ca hīyenna hīyeta, na ca syāmarhatsammataḥ, yannvahaṁ svayameva cintayitvā, tulayitvopaparīkṣya yogaṁ vyavasthāpayeyaṁ |
and I, asked, were to answer, ‘I do not know,’ — then the regard they have would diminish, would lessen, and I would no longer be reputed as an arhat. Better that I myself think it out, weigh it, examine it, and so establish a yoga.’
sa etamevārthamadhipatiṁ kṛtvā lābhasatkārābhigṛddha ekākī rahogataḥ svayameva cintayitvā, tulayitvā, tulayitvopaparīkṣya yogaṁvyavasthāpayati |
Making this very thing predominant, greedy for gain and honor, alone and in seclusion, he himself thinks it out, weighs it, examines it, and so establishes a yoga.
sūtradharā, vinayadharā, mātṛkādharāsteṣāṁ tadyogasthānaṁ vinigūhati |
who are sūtra-bearers, vinaya-bearers, mātṛkā-bearers — I conceal that yoga-topic from them
gṛhiṇaḥ, pravrajitāśca, tānapi yogapratiyuktaye ājñāpayati |
householders and renouncers — them too I direct in the practice of yoga.
tatkasya hetormā, maiva te sūtradharā, vinayadharā, mātṛkādharā, etadyogasthānaṁ śrutvā sūtrevatārayeyuḥ |
For why? Let it not be that those sūtra-bearers, vinaya-bearers, mātṛkā-bearers, hearing that yoga-topic, would introduce it into the sūtras.
tacca nāvatāraye tare dvinaye, saṁdarśayeyuḥ |
And they would not introduce it or display it in the vinaya.
te ca tato nidānam pratītā bhaveyurapratītavacanaiśca sāṁ codayeyuḥ |
And they, on that account, would be discontented, would chide me with disapproving words,
syānna gurukṛto, rājñāṁ rājāmātrāṇāṁ yāvaddhanināṁ śreṣṭhināṁ sārthavāhānāṁ, na ca punarlābhī syāṁ cīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkārāṇāmiti |
not held as great by kings, royal ministers, the wealthy, the chiefs, the caravan leaders, and would no longer be a recipient of robes, alms, dwelling, medicine, and requisites.’
sa tāmeva lābhasatkārakāmatāmadhipatiṁ kṛtvā adharme dharmasaṁjñī, vinidhāya saṁjñāṁ rūpi ṇī madharmaṁ dharmato dīpayati |
Making that very desire for gain and honor predominant, perceiving as Dharma what is not Dharma, having set up a distorted perception, he elucidates non-Dharma as Dharma,
mandatvānmohatvātte adharme dharmasaṁjñino yathānuśiṣṭā api, pratipadyamānā mithyāpratipannā eva te veditavyāḥ |
Through dullness and delusion, they have the perception of dharma in non-dharma; even when instructed accordingly and practicing, they are practicing wrongly — so it should be known.
ayamevaṁ rūpo mithyāpratipattikṛto yogabhraṁśassaddharmapratirūpako hyasaddharmaḥ saddharmasyāntardhānāya |
This kind of loss of yoga produced by wrong practice is a counterfeit of the true dharma, a false dharma that tends to the disappearance of the true dharma.
itīme catvāro yogabhraṁśā dhyāyinā bhikṣuṇā yogācāreṇa parijñeyā varjayitavyāḥ |
These four kinds of loss of yoga are to be recognized and avoided by the meditator bhikṣu who is a yogācāra.
tatra śraddhā dvividhādhiṣṭhānā-abhisaṁpratyayākārā prasādākārā ca |
Of these, faith is two-fold by basis — confidence-form and clarity-form,
dharmayuktivicāraṇādhiṣṭhānā pudgalānubhāvādhimuktyadhiṣṭhānā ca |
with the basis of analytical reasoning in the dharma, and the basis of assured trust in [the realization of] the person.
yathāpīhaikatyaḥ uttare vimokṣaspṛhāmutpādayati |
as when someone here engenders eagerness for further deliverance,
yathāpīhaikatyaḥ spṛhāmutpādayati vistareṇa pūrvavatparipṛcchāyai |
as when someone here engenders eagerness, in detail as before, for inquiry,
ārāmaṁ gamanāya, vijñānāṁ sabrahmacāriṇāṁ yogajñānāmantikamaśrutasya śravaṇāya, śrutasya ca paryavadānāya |
for going to the hermitage, into the company of wise fellow brahma-farers who know yoga, for the hearing of what has not been heard, for the clarification of what has been heard.
yathāpīhaikatyaḥ śīlasamvarapāriśuddhaye, indriyaṁ saṁvarapāriśuddhaye, bhojane mātrajñatāyāṁ, jāgarikānuyoge, saṁprajānadvihāritāyāmuttarottarāṁ spṛhāmutpādayati |
as when someone here generates progressively higher eagerness for the purification of the restraint of virtue, of the restraint of the senses, knowing the right measure in food, application to wakefulness, dwelling with full awareness.
yā yaḥ sātatyaprayogatāyāṁ satkṛtyaprayo gatā yāṁ ca mārgabhāvanāyāṁ spṛhāmutpādayatyabhilāṣaṁ kartukāmatāmityayaṁ caturvidhaśchandaḥ |
as when one engenders longing, yearning, willingness, in continual application and in respectful application to cultivation of the path — this is the fourfold desire.
ityayaṁ caturvidhaśchandaḥ yaduta prāptaye |
This is the fourfold desire, namely: for attainment,
tatra vīryamapi caturvidha ṁ tadyathā śra vaṇā ya, cintanāyai, bhāvanāyai |
There vigor too is fourfold, namely: for hearing, for reflection, for cultivation,
avinyastaprayogatā, evaṁ yathāśrutānāṁ dharmāṇāmekākino rahogatasyārthaṁ |
and uninterrupted application. Likewise [there is vigor for reflection] when, alone and secluded, one reflects on, weighs, [and] examines the meaning of the dharmas as heard;
cintayatastulayata upaparīkṣamāṇasya |
[vigor for cultivation] when, having entered retreat, one from time to time cultivates calm and insight;
evaṁ pratisaṁlayanapraviṣṭasya kālena kālaṁ śamathavipaśyanāṁ bhāvayata evamahorātrānuyuktasya caṁkramaniṣadyābhyā ṁ nivaraṇebhyaścittaṁ viśodhayataḥ |
[and vigor for purification of hindrances] when, applied night and day, one purifies the mind of hindrances by walking and sitting.
evaṁ yathāśrutānāṁ dharmāṇāmekākino rahogatasyārthaṁ cintayata ālayadīrghatā tatra |
that is the long-sustained commitment there.
upāyopi caturvidhastadyathā śīlasamvaramindriyasaṁvaramadhipatiṁ kṛtvā sūpasthitasmṛtitā |
Means too is fourfold, namely: making the restraint of virtue and restraint of senses predominant, well-established mindfulness;
tathā copasthitasmṛterapramādaścetasa ārakṣā |
and so for one whose mindfulness is established, vigilance, the guarding of the mind,
tathā vāpramattasyādhyātmaṁ cetaḥśamathayogaḥ |
likewise, for one who is heedful, inward application to mental calm,
tatra śraddhayā prāptavyamarthamadhipatiṁ saṁprāpnoti |
There, through faith, one takes the goal to be attained as predominant.
prāptimabhisaṁpratyayātkartukāmatāmutpādayati |
Out of trust in attainment, one generates the willingness to do
tacca vīryamupādāya parigṛhītamaprāptasya prāptaye, anadhigatasyādhigamāya |
And this vigor, undertaken and held, leads to the attainment of the not-attained, to the realization of the not-realized,
catvāro manaskārāḥ katame catvāraḥ |
[There are] four mental engagements. Which four? Namely: forceful, interrupted, uninterrupted, and effortless.
saṁsthāpayataśca dharmāḥ dharmān pravicinvataḥ |
[The text first gives a brief account, then a fuller one. — Briefly:] for the one steadying [the mind] and discerning dharmas,
tāvadasya balavāhano manaskāro bhavati |
his is forceful mental engagement [bala-vāhana]:
balādavaṣṭabhya taccittamekāgratāyāmavasthāpayati |
by force he holds the mind down and establishes it in one-pointedness;
sachidravāhano manaskāraḥ katamaḥ tadyathā- balavāhanaḥ sa c chidravāhanaḥ, anābhogavāhanaśca |
[Here begins the full account. — The four are:] forceful, interrupted, uninterrupted, and effortless.
The four manaskāra (mental engagements) — bala-vāhana (forceful), sacchidra-vāhana (interrupted), niścchidra-vāhana (uninterrupted), anābhoga-vāhana (effortless) — are paired one-to-one with the nine stages of mental abiding at [sbh3.1:13–14](sbh3.1.html#sbh3.1:13.1). This is one of the most important architectural mappings in the Śrāvakabhūmi: the four-mode progression names how the practitioner sustains attention across the nine stages of stabilization. The English drops a mechanical '-borne' calque for readability while preserving the Sanskrit labels in brackets.
tadyathā ādikarmikasyādhyātmameva cittaṁ sthāpayataḥ |
Namely, for the beginner steadying the mind inwardly
balādavaṣṭabhya taccittamekāgratāyāmavasthāpayati |
by force he holds the mind down and establishes it in one-pointedness;
yo labdhamanaskārasya ca laukikena mārgeṇa gacchato lokottareṇa vā yo lakṣaṇapratisaṁvedī manaskāraḥ |
[sa-cchidra-vāhana is] that lakṣaṇa-pratisaṁvedī attention of one who has gained attention and is proceeding by the worldly path or by the supramundane [path].
Restored from PDF 3882-3887. The pre-existing JSON had a stitched clause that collapsed the sa-cchidra-vāhana question (59.135) directly into a different topic — the four laukika-path attentions (ānulomika, prātipakṣika, prasadanīya, pratyavekṣaṇīya) — dropping the detailed definitions of three of the four progressive manaskāras: sa-cchidra-vāhana (interrupted), niś-chidra-vāhana (uninterrupted), and anābhoga-vāhana (effortless). With this restoration the manaskāra-taxonomy (whose listing is at 59.126) now has all four definitions in place: bala-vāhana at 59.127-134, sa-cchidra-vāhana at 59.135-138, niś-chidra-vāhana at 59.139-140, anābhoga-vāhana at 59.141-142. These four are the structural counterpart to the nine mental abidings at sbh3.1, as the cross-reference at sbh3.1:13.2 indicates.
tathā hi samādhis tatra cintayā vyavasthīyate |
Thus indeed concentration is established there by reflection (cintayā);
lakṣaṇapratisaṁvedino manaskārād ūrdhvaṁ yāvat prayoganiṣṭhān manasikārāt |
[the range] from above the lakṣaṇa-pratisaṁvedī attention up through the prayoganiṣṭha attentions.
apare catvāro manaskārāḥ tadyathā ānulomikaḥ, prātipakṣikaḥ, prasadanīyaḥ, pratyavekṣaṇīyaśca |
[There are] four other attentions [for the laukika path], namely: ānulomika (conformable), prātipakṣika (antidote), prasadanīya (gladdening), and pratyavekṣaṇīya (examining).
yo labdhamanaskārasya ca laukikena mārgeṇa gacchato apare catvāro manaskārāḥ tadyathā ānulomikaḥ, prātipakṣikaḥ, prasadanīyaḥ, pratyavekṣaṇīyaśca |
For one who has gained [stable] mental engagement and proceeds by the worldly path, [there are] four other mental engagements, namely: ānulomika (conforming), prātipakṣika (counteractive), prasadanīya (clarifying), and pratyavekṣaṇīya (reviewing).
yenālambanaṁ vidūṣayati |
that by which one finds fault with the object [of the lower stage]
tatra prātipakṣiko yena kleśaṁ prajahāti |
The counteractive: that by which one abandons defilement.
tatra prasadanīya yena līnaṁ cittaṁ pragrāhakairnimittairabhipramoca da yati |
The clarifying: that by which one releases a contracted mind through uplifting signs,
yamadhipatiṁ kṛtvā prahīṇā prahīṇatāṁ kleśānāṁ pratyavekṣate |
making which predominant, one reviews the abandoned and not-yet-abandoned state of [the] defilements.
tatrālambanaṁ manasi kurvatā kati nimittāni manasi karttavyāni bhavanti |
Now, for one engaging the object mentally, how many signs are to be mentally engaged?
tadyathā |
namely:
The four nimitta (signs) — object-sign (ālambana-nimitta), cause-sign (nidāna-nimitta), sign-to-be-avoided (parivarjanīya-nimitta), and sign-to-be-resorted-to (niṣevaṇīya-nimitta) — are the local Yogācāra typology of what the meditator engages with. The original enumeration at 60.12–14 dropped 'cause-sign' (treated separately at 61.1+); restored in brackets.
tatra nidānanimittaṁ tadyathā samādhisaṁbhāropacayaḥ |
The cause-sign: namely, the accumulation of the requisites of concentration,
tīvra c chandaḥ, saṁvejanīyeṣu dharmeṣu saṁvegaḥ |
intense desire, urgency with respect to things that arouse urgency,
saṁghahā manusya ṣya kṛto vā, ko a manuṣya kṛto vā, śabda kṛto vā, vyāpādakṛto vā |
disturbance — whether caused by human beings, by non-humans, by sound, or by ill-will.
uttaptatarāyā vipaśyanāyāḥ uttaratra nidānanimittaṁ, tathā śamathapūrvaṁgamā vipaśyanā, uttaptatarasya śamathasyottaratra nidānanimittaṁ |
for the further intensified insight, [there is] the further cause-sign; likewise, calm-led insight; [and] for further intensified calm, [there is] the further cause-sign.
layanimittaṁ, auddhatyanimittaṁ, saṁganimittaṁ, vikṣepanimittaṁ ca |
sign of slackness [laya], sign of agitation [auddhatya], sign of attachment, [and] sign of distraction.
tatra layanimittaṁ yenālambananimittena nidānanimittena cittaṁ līnatvāya paraiti |
The sign of slackness: that by which, through the object-sign and the cause-sign, the mind goes to slackness.
tatrauddhatyaṁ yenālambananimittena nidānanimittena cittamutpadyate |
The agitation: that by which, through the object-sign and the cause-sign, the mind arises stirred.
tatra saṁganimittaṁ yenālambananimittena |
The sign of attachment: that by which, through the object-sign [or]
nidānanimittena cittamālambane rajyate |
through the cause-sign, the mind is enamored of the object,
yenālambananimittena nidānanimittena cittambahirdhā vikṣipyate |
that by which, through the object-sign and the cause-sign, the mind is thrown outward and distracted.
tāni punarnimittāni yathā samāhitāyāṁ bhūmau ebhirmanaskārairālambanamadhimucyate |
Now, [as for] these signs — on the concentrated plane, by these mental engagements, one resolves upon the object.
navādhimokṣā stadyathā |
nine resolves, namely:
The nine kinds of adhimokṣa (resolve) at 62.9–13 are an unusual nine-fold list rather than the more familiar three-fold or four-fold; the analysis at 63.1–64.11 unpacks them as parameter-pairs (luminous/not-luminous, dull/sharp, limited/great, limited/boundless, pure/not-pure). The 'resolve' here is the mental act by which the practitioner takes hold of a meditation-object on the concentrated plane. At 63.3 the printed/root Sanskrit repeats sūdgṛhīte ('well grasped') for the not-luminous case, but the contrast with 63.1 requires 'not well grasped'; the English restores the negative and marks the line conjectural.
tatra prabhāsvarodhimokṣo ya ālokanimitte sūdgṛhīte ālokasahagataḥ |
The luminous resolve: when the light-sign is well grasped, [the resolve] is accompanied by light.
tadyathā ālokanimitte sūdgṛhīte andhakārasahagataḥ |
[Damaged/Conjectural]: namely, when the light-sign is not well grasped, [the resolve is] accompanied by darkness.
tatra paṭuradhimokṣo yastīkṣṇendriyasantānapatitaḥ |
The sharp resolve: that falling within the continuum of sharp faculties.
yaḥ parīttaśraddhācha ccha ndasamādhiḥ parīttālambanaśca |
[the one made] with limited faith, desire, concentration, and a limited object.
iti manaskāraparīttatayā cālambanaparīttatayā ca parīttodhimokṣaḥ |
Thus, from the limited-ness of the mental engagement and of the object — [there is the] limited resolve.
tatra yo mahadgataḥ śraddhācchandasahagato mahadgatamvā ālambanamadhimucyate |
the resolve which, made great, accompanied by faith and desire, resolves upon a great object —
manaskāramahadgata ta yā cālambanamahadgatatayā mahadgatodhimokṣaḥ |
from the greatness of mental engagement and the greatness of the object, the great resolve.
apramāṇa ḥ śraddhācha ccha ndasahagataḥ |
[the one which,] boundless, accompanied by faith and desire,
manaskārāpramāṇatayā cālambanapramāṇatayā cāpramāṇādhimokṣaḥ |
from the boundlessness of mental engagement and of the object, the boundless resolve.
tatra pariśuddho ’dhimokṣaḥ yaḥ prabhāvitaḥ, pariniṣpannaḥ paryavasānagataḥ |
The pure resolve: [the one] well developed, completed, arrived at its conclusion.
apariśuddho vā punaryo na subhāvito, na pariniṣpanno na paryavasānagataḥ |
The not-pure: [the one] not well cultivated, not completed, not arrived at its conclusion.
āśrayanirodhaḥ |
[1] cessation of the basis [āśraya-nirodha],
āśraya-nirodha and āśraya-parivṛtti — the two transformations of the āśraya (basis/substrate). āśraya-parivṛtti is one of the most important Yogācāra technical terms: the deep structural change in the practitioner's psychophysical basis that occurs when meditative practice fully matures. Not a state-attainment but a change in the substrate that produces states. The pair here connects directly to the kārya-pariniṣpatti (consummation of the work) treatment at [sbh2.1:8.5+](sbh2.1.html#sbh2.1:8.5).
tatratrāśrayanirodhaḥ prayogamanasikārabhāvanānuyuktasya yo dauṣṭhulyasahagata āśrayaḥ |
Cessation of the basis: for one engaged in the cultivation of preparatory mental engagement, the basis attended by encumbrance
prasrabdhisahagataścāśrayaḥ parivarttate |
and the basis transforms into one accompanied by tranquillity.
ayamāśrayanirodhoyamāśraya parivartaḥ |
This is the cessation of the basis, this is the transformation of the basis —
tatrālambanaparijñānamālambanābhiratiśca |
[As for] the full knowledge of the object and delight in the object:
astyālambanaparijñānamālambanābhiratiḥ |
there is [a] full knowledge of the object and delight in the object
yadā cālambanaparijñānamālambanābhiratimadhipatiṁ kṛtvā āśrayo nirudhyate |
[and] when making full knowledge of the object and delight in the object predominant, the basis ceases
astyālambanaparijñānamālambanābhiratiḥ |
[Also,] there is [a] full knowledge of the object and delight in the object
āśrayaviśuddhimadhipatiṁ kṛtvā suviśuddhamālambanajñānaṁ |
making the purity of the basis predominant, [a] perfectly pure knowledge of the object
ādikarmikaḥ, kṛtaparicayaḥ |
the beginner [ādikarmika], the experienced one [kṛta-paricaya],
The three yogācāra types — ādikarmika (beginner), kṛta-paricaya (experienced), atikrānta-manaskāra (one who has gone beyond mental engagement) — are paired one-to-one with the seven attentions (sapta-manaskāra) treated in detail at [sbh4.1](sbh4.1.html). The text gives two parallel definitions of the three (67.1–14 and 67.15–26): the first by relation to the seven attentions (beginner = pre-attainment of lakṣaṇa-pratisaṁvedī; experienced = working through the remaining six attentions; gone-beyond = arrived at the fruit-of-completion-of-practice attention); the second by relation to the nirvedha-bhāgīya (penetration-conducive wholesome roots: warmth, summits, patience, supreme worldly dharmas). The two definitions converge at arhatship.
atikrāntamanaskāraśca |
and one who has gone beyond mental engagement [atikrānta-manaskāra].
tatra prathamakarmika ekāgratāyāṁ yāvanmanaskāraṁ na prāpnoti |
the first-time practitioner in one-pointedness who has not yet attained [stable] mental engagement,
tatra kleśaviśuddhyādikarmikaḥ |
The beginner with respect to purification of defilements:
adhigatepi manaskāre kleśasya cittaṁ vimocayitukāmasya yallakṣaṇapratisaṁvedino manaskārasyārambhaḥ pratigrahaścābhyāsaḥ |
though he has attained mental engagement, [he is one] who, wishing to liberate his mind from defilement, [is engaged in] the undertaking, the holding, [and] the practicing of the mental engagement that is conscious-of-characteristics [lakṣaṇa-pratisaṁvedī].
ayaṁ kleśaviśuddhyādikarmikaḥ |
This is the beginner with respect to purification of defilements.
lakṣaṇapratisaṁvedinaṁ manaskāraṁ sthāpayitvā tadanyeṣu ṣaṭsu manaskāreṣu prayoganiṣṭhāpanneṣu kṛtaparicayo bhavati |
Apart from the mental engagement conscious-of-characteristics, when the other six mental engagements that culminate in application [the standard seven attentions, see sbh4.1] have been made habitual, he becomes the experienced [one].
tatrātikrāntamanaskārāḥ raḥ prayoganiṣṭhāphalamanaskāre veditavyaḥ |
‘One who has gone beyond mental engagement’ is to be known with respect to the mental engagement which is the fruit of completion of practice:
tasmādatikrāntamanaskāra ityucyate |
Therefore he is called ‘one who has gone beyond mental engagement.’
api ca kuśalaṁ dharma c chandamupādāya |
Moreover, [a second classification:] taking up the wholesome dharma-desire,
prayujyamāno yāvannirvedhabhāgīyāni kuśalamūlāni notpādayati |
while engaged and not yet producing the wholesome roots conducive to penetration [nirvedha-bhāgīya],
yadā punarnirvedhabhāgīyānyutpādayati |
When, however, he produces the penetration-conducive ones —
tadyathā ūṣmagatāni |
namely the warmth [uṣmagata],
The four nirvedha-bhāgīya (penetration-conducive wholesome roots) — uṣmagata (warmth), mūrdhan (summits), satya-anulomikī kṣānti (truth-conforming patience), and laukikāgra-dharma (supreme worldly dharmas) — mark the immediate pre-darśanamārga stage. Canonical in Sarvāstivāda Abhidharmakośa (VI.18–24) and Yogācāra alike. At 67.20-67.21 the root splits satyānulomāḥ from kṣāntayaḥ across segment boundaries; the English keeps them together as the single technical item. The disciple traverses these four in sequence at the close of the prayoga-mārga before descending into the niyāma (the fixedness of the noble lineage, sometimes called the samyaktva-niyāma) — at which moment the darśana-mārga commences.
kṣāntayo ntīḥ laukikānagradharmān |
truth-conforming patiences [satya-anulomikī kṣānti], [and] the supreme worldly dharmas [laukikāgra-dharma] —
yadā punaḥ samyaktvaṁ nyāmamavatarati |
When, however, he enters the fixed course of rightness [samyaktva-niyāma],
aparapratyayo bhavatyananyaneyaḥ |
he becomes one who does not depend on another, who is not led by another
śāstuḥ śāsane tadātikrāntamanaskāro bhavati |
in the Teacher’s dispensation — then he is one who has gone beyond mental engagement.
saṁjñābhāvanā bodhipakṣyā bhāvanā ca |
cultivation of perception, and cultivation of awakening-factors.
sarvāsvadharimāsu bhūmiṣvādīnavasaṁjñā ṁ bhāvayati |
cultivates the perception of disadvantage in all the lower stages.
prahāṇadhātau, virāgadhātau nirodhadhātau, śāntadarśī prahāṇasaṁjñāṁ, virāgasaṁjñāṁ, nirodhasaṁjñāñca bhāvayati |
in the realm of abandonment, in the realm of dispassion, in the realm of cessation, seeing them as peaceful, he cultivates the perception of abandonment, the perception of dispassion, the perception of cessation.
ūrdhvamadhaḥ saṁjñāṁ śamathapakṣyāṁ bhāvayati |
he cultivates the perception of high-and-low on the calm side.
paścātpunaḥ saṁjñāṁ vipaśyanāpakṣyāṁ bhāvayati |
he then cultivates the perception on the insight side.
paścātpura imameva kāyaṁ yathāsthitaṁ yathāpraṇihitaṁ ūrdhvaṁ pādatalādadhaḥ keśamastakātpūrṇaṁ nānāvidhasyāśuceḥ pratyavekṣate |
he reviews this body, just as it is, just as it is set up, upward from the soles of the feet, downward from the hair of the head, full of various impurities.
santyasminkāye keśā romāṇīti pūrvavat |
‘In this body there are head-hairs, body-hairs…’ as before.
saṁjñī tathā tadekatyena pratyavekṣaṇānimittameva |
the practitioner properly grasps just that particular review-sign,
purato vā gacchantaṁ, pṛṣṭhato gacchanpratyavekṣate |
one going in front, or going behind, he reviews.
sā khalveṣā traiyadhvikānāṁ saṁskārāṇāṁ pratītyasamutpannānāṁ vipaśyanākārā pratyavekṣāparidīpitā |
This very thing illustrates insight-mode review of conditioned things of the three times, dependently arisen.
tatra yattāvadāha- sthito niṣaṇṇaṁ pratyavekṣate |
There, when it says ‘standing, he reviews someone seated,’
anena vartamānena manaskāreṇa anāgatajñeyaṁ pratyavekṣate |
by this present mental engagement, future knowable is reviewed.
vartamānāpi manaskārāvasthā utpannā sthitetyucyate |
Present mental-engagement, having arisen, is called ‘standing.’
anutpannatvādutpādābhimukhatvācca niṣaṇṇetyucyate |
from non-arising and from being on the verge of arising, is called ‘seated.’
niṣaṇṇo vā nipannaṁ pratyavekṣata ityanena pratyutpannena manaskāreṇātītasya jñeyasya pratyavekṣaṇā paridīpitā |
‘seated, he reviews someone lying down,’ by this, by a present mental engagement the review of the past knowable is illustrated.
atītā punaḥ niruddhatvājjñeyāvasthā nipannetyucyate |
The past, from being ceased, knowable state, is called ‘lying down.’
purato vā gacchantaṁ pratyavekṣata ityanena pratyutpannena manaskāreṇa |
‘one going in front he reviews,’ by this, by present mental engagement,
anantaraniruddhasya manaskārasya pratyavekṣā paridīpitā |
the review of immediately-preceding-ceased mental engagement is illustrated.
tatra ya utpannotpanno manasikāro a nantaraniruddhaḥ sa purato yāyī |
There, the mental engagement which has arisen and immediately ceased: that ‘goes in front.’
navanavo ’nantaraniruddhasyānantaraniruddhasya grāhakaḥ |
newly arising, grasping each immediately-ceased one in turn,
tatra śamathaṁ ca vipaśyanāṁ ca bhāvayanstadubhayapakṣyāmālokasaṁjñāṁ bhāvayati |
There, cultivating calm and insight, he cultivates the perception of light on both sides.
yaḥ ṣaṭ sapta triṁśatāṁ bodhipakṣyāṇāṁ dharmāṇāmabhyāsaḥ |
The practice of the thirty-seven dharmas favorable to awakening,
āsevanā bahulīkāra iyamucyate bodhipakṣyabhāvanā |
the resort, the making-much-of — this is called the cultivation of awakening-factors.
tadyathā caturṇāṁ smṛtyupasthānānāṁ, caturṇāṁ samyakprahāṇānāṁ, caturṇā ṛddhipādānāṁ |
Namely: the four foundations of mindfulness, the four right exertions, the four bases of psychic power,
pañcānāmindriyāṇāṁ, paṁcānāṁ balānāṁ, saptānāṁ bodhyaṁgānāmāmāryāṣṭāṅgasya mārgasya |
the five faculties, the five powers, the seven awakening-factors, and the noble eightfold path.
kāyasmṛtyupasthānasya vedanācittadharmasmṛtyupasthānasya |
Foundation of mindfulness in the body, in feelings, in mind, in dharmas.
anutpannānāṁ dharmāṇāṁ pāpakānāmakuśalānāṁ dharmāṇāmanutpādāya c chandaṁ janayati |
For unarisen evil unwholesome dharmas, that they may not arise, he generates desire,
utpannānāṁ pāpakānāmakuśalānāṁ dharmāṇāṁ prahāṇāya |
For the abandonment of arisen evil unwholesome dharmas.
anutpannānāṁ kuśalānāṁ dharmāṇāmutpādāya |
For the arising of unarisen wholesome dharmas.
asaṁmoṣāya bhāvanāparipūraye ya yo bhāvavṛddhivipulatāyai chandaṁ vyāyacchate |
for non-forgetting, for fullness of cultivation, for increase, for development to fullness, he generates desire and exerts himself.
cittaṁ pragṛhṇāti, pradadhātīti samyakprahāṇasya chandasamādhiprahāṇasaṁskārasamanvāgatasya |
He grips the mind, exerts it — this is right exertion.
ṛddhipādasya, śraddhāvīryacittamīmānsā māṁsā samādhiprahāṇasaṁskārasamanvāgatasya ṛddhipādasya, vīryacittamīmānsā māṁsā samādhiprahāṇasaṁskārasamanvāgatasya ṛddhipādasya, śraddhāvīryasmṛtisamādhiprajñendriyaśca śraddhāsmṛtisamādhiprajñābalānāṁ smṛtisaṁbodhyaṁgasya |
The bases of psychic power are those endowed with desire-concentration, energy-concentration, mind-concentration, and investigation-concentration, together with formative impulses for abandonment; then come the faculties of faith, energy, mindfulness, concentration, wisdom; the powers of faith, [Damaged/Conjectural: energy,] mindfulness, concentration, wisdom; and the awakening-factor of mindfulness.
The thirty-seven awakening-side factors are compressed and noisy at 67.78–92. The bases of psychic power should be read as the standard four — desire-, energy-, mind-, and investigation-concentration, each endowed with formative impulses for abandonment. The printed/root powers list at 67.90 omits vīrya even though the five powers must parallel the five faculties; the English supplies energy conjecturally and marks the repair.
samyaksaṁkalpasya, samyagvākkarmāntājīvānāṁ, samyagvyāyāmasya, samyaksmṛteḥ samyaksamādheśca |
Right intention, right speech, action, livelihood, right effort, right mindfulness, right concentration.
katamā kāye kāyānupaśyanā |
What is the contemplation of body in body [kāye kāyānupaśyanā]?
katamāni smṛterupasthānāni |
What are the foundations of mindfulness [smṛtyupasthāna]?
The four smṛtyupasthāna (foundations of mindfulness) — body, feeling, mind, and dharmas — structure the entirety of ¶¶68–77. The chapter analyzes each object in turn (body at 68–69, feeling at 72–74, mind at 75, dharmas at 75.39+), then unpacks the contemplation under three rubrics: ālambana-smṛtyupasthāna (object-foundation), svabhāva-smṛtyupasthāna (own-nature foundation: the mindfulness-and-wisdom that uphold concentration), and saṃsarga-smṛtyupasthāna (conjunction-foundation: associated mental-factor dharmas), at 77.60–64. The pairing with the four viparyāsa (perversions) at 77.8–28 — body/pure-in-unclean, feeling/pleasant-in-painful, mind/permanent-in-impermanent, dharmas/self-in-not-self — is the canonical functional analysis (preserved verbatim in Pāli at SN 47 and in Abhidharmakośa VI.14–17).
sattvasaṁkhyātā to ’sattvasaṁkhyātā ta śca |
reckoned as a sentient being, and reckoned as not a sentient being;
dauṣṭhulyasahagataḥ, praśrabdhisahagataśca |
accompanied by encumbrance [dauṣṭhulya], and accompanied by tranquillity [praśrabdhi];
bhūtakāyaḥ, bhautikakāyaśca |
elemental body [bhautika] and derived-from-elements body [upādāya-bhautika];
hīnakāyo, madhyakāyaḥ, praṇītakāyaśca, dahnakāyaḥ, yūna yuva kāyo, vṛddhakāyaśca |
Inferior body, middle body, superior body; child body, young body, old body.
yā kāyamadhipatiṁ kṛtvā- śrutamayī vā prajñābhāvanāmayī vā |
with body as predominant, wisdom born of hearing, [Damaged/Conjectural: wisdom born of reflection,] or wisdom born of cultivation [śruta-mayī, cintā-mayī, or bhāvanā-mayī prajñā].
The text says contemplation (anupaśyanā) is threefold at 69.6 but the printed/root line at 69.7 gives only hearing-born and cultivation-born wisdom. The later summary at 77.68 explicitly gives the normal triad — hearing-born, reflection-born, and cultivation-born — so the English supplies cintā-mayī prajñā conjecturally.
yayā prajñayā sarvaṁkāyaṁ sarvākāraṁ samyagevopaparīkṣate |
By that wisdom one fully examines the whole body in every aspect rightly,
tatra smṛtipadasya kāyamadhipatiṁ kṛtvā |
This is the foundation of mindfulness with body as predominant.
ye dharmā udgṛhītāsteṣāmeva ca dharmāṇāṁ yorthaḥ |
Of the dharmas grasped [by hearing], their meaning
cintito, ye ca bhāvanayā sākṣātkṛtā ḥ |
[reflected upon], and what is realized [by cultivation]:
tatra vyaṁjane, cārthe ca, sākṣākriyāyāṁ ca yaścetasaḥ asaṁmoṣaḥ sūdgṛhītā vā me te ete dharmā na veti |
with respect to the letter, the meaning, and direct realization, that non-forgetfulness of mind which asks, ‘are these dharmas of mine well-grasped or not,’
sūpalakṣitā vā tatra tatra prajñayā na veti |
‘well-marked or not by wisdom in each case,’
susaṁsparśitā ḥ susaṁspṛṣṭāḥ tatra tatra vimuktyā na veti rupasthitā bhavatīdaṁ smṛterupasthānaṁ |
‘well-touched, well-contacted, by liberation or not’ — the establishing of mindfulness in these matters is the foundation of mindfulness.
api ca smṛtyā rakṣāyai smṛterupasthānaṁ viṣayāsaṁkleśāyālambanopanibaddhāya nibandhanāya ca |
Moreover, the foundation of mindfulness serves for the guarding [done] by mindfulness, for the non-defilement of objects, and for the binding and tying down [of mindfulness] to the object.
tatra smṛtyā rakṣā yathoktaṁ pūrvamevārakṣitasmṛtirbhavati |
Of these, the guarding by mindfulness is as said before: ‘there is established guarded mindfulness,
samāvasthācārako, na nimittagrāhī |
well-established in his stance, he does not seize signs,
mana indriyaṁ mana indriyeṇa samvaramāpadyate |
He attains restraint of the mind-faculty by the mind-faculty.
yathoktaṁ caturvidhe ālambane smṛtimupanibadhnataḥ |
as said, the binding of mindfulness to the four objects [ālambana].
tadyathā vyāpyālambane, caritaviśodhane, kauśalyālambane, kleśaviśodhane vā ebhistribhirākārairyā sūpasthitasmṛtitā idamucyate smṛterupasthānaṁ |
Namely: pervasive object [vyāpī], conduct-purifying [carita-viśodhana], skill object [kauśalya], defilement-purifying [kleśa-viśodhana] — mindfulness well-established by these three modes is called the foundation of mindfulness.
The four ālambana (objects) named here for the foundations of mindfulness — vyāpī, carita-viśodhana, kauśalya, kleśa-viśodhana — are the same four-fold scheme treated structurally at [sbh2.0:46.19](sbh2.0.html#sbh2.0:46.19) and unfolded across [sbh2.1](sbh2.1.html)–[sbh2.7](sbh2.7.html). Their reappearance at 71.13–14 ties the smṛtyupasthāna framework directly into the chapter's overarching object-architecture: mindfulness 'binds' to one of these four kinds of object, and the foundation it establishes is named by reference to that object.
tadyathā sukhā, duḥkhā, aduḥkhāsukhā ca vedanā |
Namely: pleasant, painful, and neither-painful-nor-pleasant feeling.
sukhāpi sāmiṣā, duḥkhāpyaduḥkhāsukhāpi |
Pleasant with worldly attachments [sāmiṣa], and likewise the painful and the neither-painful-nor-pleasant.
evaṁ nirāmiṣāpi, evaṁ gardha vā śrite tā , naiṣkramyāśritā vedanā, sukhāpi duḥkhāpyaduḥkhāpyaduḥkhāsukhāpi |
So too without worldly attachments [nirāmiṣa]; so too dependent on greed [gardhāśrita] and dependent on renunciation [naiṣkramyāśrita] — whether the feeling is pleasant, painful, or neither-painful-nor-pleasant.
The feeling taxonomy uses sāmiṣa/nirāmiṣa and gardhāśrita/naiṣkramyāśrita. The prior bracket gṛhāśrita imported a householder-dependent category not present in this root; 74.3 defines gardhāśrita as body-connected feeling that is not favorable to dispassion. English therefore uses 'dependent on greed' rather than 'attached to sense-pleasure.'
tadyathā- sarāgaṁ cittaṁ, sadveṣaṁ, vigatadveṣaṁ, samohaṁ, vigatamohaṁ, saṁkṣiptaṁ, vikṣiptaṁ, līnaṁ, pragṛhītaṁ |
Namely: mind with lust, [Damaged/Conjectural: without lust;] with hatred, without hatred; with delusion, without delusion; contracted, distracted; slack, gripped;
The printed/root mind-list omits vigata-rāgaṁ cittaṁ in the opening enumeration, but the line claims twenty minds and the definition at 75.1–75.3 explicitly defines both mind-with-lust and mind-without-lust. The English supplies the missing second half of the pair and marks it conjectural.
samāhitamasamāhitaṁ, subhāvitamasubhāvitaṁ |
concentrated, not-concentrated; well-cultivated, not-well-cultivated;
tadetadabhisamasya viṁśatividhaṁ cittaṁ bhavati |
Thus, in summary, the mind is of twenty kinds.
layaḥ, pragraha, auddhatyamanauddhatyaṁ |
slackness and grip; agitation and non-agitation;
avyupaśamassusamāhi ta tā, na susamāhitatā |
and non-calming; well-concentrated and not-well-concentrated;
subhāvitamārgatā, na subhāvitamārgatā |
well-cultivated path and not-well-cultivated path;
subhāvitamuktatā, na subhāvitamuktatā ca |
well-cultivated release and not-well-cultivated release.
itīme kṛṣṇaśukla pakṣa vyavasthitā viṁśatidharmā veditavyāḥ |
These twenty dharmas are to be understood as established on the dark and bright sides,
saṁkleśavyavadānapakṣye kṣyāḥ |
on the side of defilement and on the side of purification.
tatra sukhāvedanā yatsukhavedanīyaṁ sparśaṁ pratītyotpadyate |
Of these, pleasant feeling is that which arises in dependence upon a contact to-be-felt-as-pleasant —
sātaṁ, veditaṁ, vedanāgataṁ |
the agreeable, the felt, what has come into the state of being felt.
sā punaryā pañcavijñānasaṁprayuktā |
That which is associated with the five [sense-]consciousnesses
yā manovijñānasaṁprayuktā sā caitasikī |
That which is associated with mind-consciousness is mental.
yathā sukhavedanīyamevaṁ duḥkhavedanīyamaduḥkhāsukhavedanīyaṁ sparśaṁ pratītyotpadyate asātaṁ, naivasātaṁ nāsātaṁ veditaṁ vigatarāgaṁ |
As with ‘to-be-felt-as-pleasant,’ so too with ‘to-be-felt-as-painful’ and ‘to-be-felt-as-neither-painful-nor-pleasant’ — that which arises in dependence on contact: the disagreeable, the neither-agreeable-nor-disagreeable, the felt, the gone-to-dispassion.
vedanāgatamidamucyate duḥkhā aduḥkhāsukhā vedanā |
What has come into the state of being felt — this is called painful or neither-painful-nor-pleasant feeling.
sā punaryā pañcavijñānakāyasaṁprayuktā |
That which is associated with the five [sense-]consciousnesses
atyantaniṣṭhatāyai atyantavimalatāyai |
For ultimate completion, for ultimate purification,
yā punardhātupatitā, bhavapatitā sā sāmiṣā |
That which has fallen into the [three] realms, fallen into [cyclic] becoming — that is with worldly attachments.
yā puna nā rūpārūpya pratisaṁyuktā, vairāgyānukūlā vā, sā naiṣkramyāśritā |
That which is connected with form and the formless [realms], or favorable to dispassion — that is dependent on renunciation.
yā punaḥ kāyapratisaṁyuktā, na ca vairāgyānukūlā, sā gardhāśritā |
That which is connected with the body and not favorable to dispassion — that is dependent on greed.
yadraṁjanīye vastuni rāgaparyavasthitaṁ |
the mind seized by lust with respect to a lust-arousing object.
vigatarāṁgaṁ yadrāgaparyavasthānāpagataṁ |
Mind without lust is free from the seizure of lust.
sadveṣe ṣaṁ ya d dveṣaṇīye vastuni dveṣaparyavasthitaṁ |
Mind with hatred is the mind seized by hatred with respect to a hateful object.
vigatadveṣaṁ yaddveṣaparyavasthānāpagataṁ |
Mind without hatred is free from the seizure of hatred.
yanmohanīye vastuni .... tānyetāni ṣaṭcittāni cārasahagatāni veditavyāni |
[Damaged]: what is seized in respect of an object of delusion … these six minds are to be understood as accompanied by movement.
tatra saṁkṣiptacittaṁ yacchamathākāreṇādhyātmamātmanopanibaddhaṁ |
A contracted mind is one inwardly bound to itself by the mode of calm.
yadbahirdhā pañcasu kāmaguṇeṣvanuvisṛtaṁ |
one scattered outwardly upon the five strands of sense-pleasure.
yatstyānamiddhasahagataṁ, pragrahītaṁ yat prasadanīyenālambanena saṁpratiṣṭhitaṁ |
the one accompanied by sloth-and-torpor; a gripped mind is one well-established by a clarifying object.
uddhataṁ cittaṁ yadati saṁpragrahādauddhatyaparyavasthitamanubaddhacittaṁ yatpragrahakāle cābhisaṁkṣepakāle copekṣā prāptaṁ |
An agitated mind is one bound to the seizure of agitation through over-grasping; a not-agitated mind is one which, when in the time of gripping or the time of contraction, attains equanimity.
tatra praśāntaṁcittaṁ yannivaraṇebhyo vimuktamavyupaśāntaṁ punaryadavimuktaṁ |
A calmed mind is one liberated from the hindrances; not-calmed, one not yet liberated.
tatra samāhitaṁ cittaṁ yannivaraṇavimokṣānmauladhyānapraviṣṭaṁ, na susamāhitaṁ yadapraviṣṭaṁ |
A concentrated mind is one liberated from the hindrances and entered into the basic dhyāna; not-well-concentrated, one not yet entered.
tatra subhāvitaṁ cittaṁ yadasyaiva samādherdīrghakālaparicayānnikāmalābhī bhavatyakṛcchralābhī |
A well-cultivated mind is that of one who, by long practice of this very concentration, attains [it] at will, attains [it] without difficulty,
tatra na subhāvitaṁ cittametadpiryayeṇa veditavyam |
A not-well-cultivated mind is to be understood by the opposite.
tatra suvimuktaṁ cittaṁ yatsarvataścātyantataśca vimuktaṁ |
A well-released mind is one completely and entirely released.
cittaṁ yanna sarvato nā nā pyatyantato vimuktamitīmāni caturdaśa cittāni |
mind is one not completely or entirely released — thus these fourteen [further] minds
tatra nivaraṇabhūviśuddhā ddhi bhūmimārabhya vihāragatānyaṣṭau cittāni veditavyāni |
Beginning from the stage of purification from hindrances, eight minds are to be known as states of dwelling:
vikṣiptaṁ saṁkṣiptaṁ yāvad vyupaśāntamavyupaśāntamiti |
distracted, contracted, on up to calmed, not-calmed.
kleśaviśuddhiṁ punarārabhya vihāragatāni ṣaṭ cittāni yāvatsuvimuktaṁ cittaṁ na suvimuktamiti |
Beginning from purification of defilement, six minds: on up to well-released mind, not-well-released.
yatpunaḥ satyadhyātmaṁ nivaraṇe asti me nivaraṇamiti jānāti |
When, with hindrance present inwardly, he knows ‘I have a hindrance’;
asati nivaraṇe nāsti me nivaraṇamiti jānāti |
when not present, he knows ‘I have no hindrance’;
yathā cānutpannasya vivaraṇasyotpādo bhavati |
and how the arising of an unarisen hindrance occurs,
yatra sati cakṣuḥsaṁyojane yāvatpunaḥ nmana saṁyojane asti me yāvatpunaḥ manaḥ saṁyojanamiti |
When an eye-fetter is present, on up to a mind-fetter, ‘I have a mind-fetter’;
asati yāvatpunaḥ nmanaḥ saṁyojane nāsti me manaḥ saṁyojanamiti prajānāti |
when none is present, ‘I have no mind-fetter’ — thus he knows.
yathā cānutpannasya yāvanmanaḥ saṁyojanasyotpādo bhavati |
And how the arising of an unarisen mind-fetter occurs,
satyadhyātmaṁ smṛtisaṁbodhyaṁge asti me smṛti saṁbodhyaṁgamiti prajānāti |
When the mindfulness-awakening-factor [smṛti-saṃbodhyaṅga] is inwardly present, he knows, ‘I have the mindfulness-awakening-factor.’
yathā cānutpannasya smṛtisaṁbodhyaṁgasyotpādo bhavati |
And how the arising of an unarisen mindfulness-awakening-factor occurs,
paripūrirbhūyo bhāvavṛddhirvipulatā tadapi prajānāti |
its fullness, further increase, extensiveness — that too he knows.
satyadhyātmaṁ smṛtisaṁbodhyaṁgamevaṁ dharmavinayavīryapraśrabdhisamādhyupekṣāsaṁbodhyaṁgaṁ veditavyamiti yadevaṁ svabhāvādīnavapratipakṣākāraiḥ saṁkliṣṭadharmaparijñānamidaṁ śarīraṁ dharmasmṛtyupasthānasya, yathā kāye kāyānupaśyanā smṛtyupasthānapakṣame kṣae vaṁ vedanā yāṁ yaccitte yāvaccite dharmeṣu yathāyogaṁ veditavyam |
As with the mindfulness-awakening-factor when present inwardly, so likewise the [remaining six] awakening-factors — dharma-discrimination [dharma-pravicaya], energy [vīrya], [Damaged/Conjectural: joy (prīti),] tranquillity [praśrabdhi], concentration [samādhi], and equanimity [upekṣā] — are to be understood. For the full knowledge of defiled dharmas by way of own-nature, disadvantage, and antidote, this serves as the foundation of mindfulness in dharmas. Just as the contemplation of body in body falls on the foundation-of-mindfulness side, so the contemplation of feeling in feelings, of mind in mind, and of dharmas in dharmas, is to be understood as appropriate.
The seven bodhyaṅga (awakening-factors) listed at 75.39–46 in connection with the dharmas-foundation-of-mindfulness — mindfulness, dharma-discrimination, energy, joy, tranquillity, concentration, equanimity — anticipate the dedicated treatment at 83.6–16. The root recap at 75.46 omits prīti (joy), but the line is explicitly continuing the seven-factor list and 83.13–83.16 confirms joy as the third insight-side factor. At 83.13 the printed/root dharmavinayaḥ is contextually read as dharma-pravicayaḥ (dharma-discrimination), the required awakening-factor, and the English marks that repair conjectural. The functional analysis there divides them three+three+one: three on the vipaśyanā side (dharma-discrimination, energy, joy), three on the śamatha side (tranquillity, concentration, equanimity), and mindfulness as belonging to both. The pattern — calm and insight as two parallel three-fold tracks with mindfulness as their pivot — is one of the chapter's most important architectural arguments.
tatra kathamadhyātmaṁ kāye kāyānudarśī viharati |
How, then, does he dwell contemplating the body in the body internally?
yadā adhyātmaṁ pratyātmaṁ satva ttva saṁkhyāte kāye kāyānupaśyī darśī viharati |
When inwardly, in himself, he sees the body in the body reckoned as a sentient being —
evamadhyātmaṁ kāye kāyānudarśī viharati |
thus inwardly he dwells contemplating body in body.
yadā adhyātmaṁ pratyātmaṁ, yadā bahirdhā asattvasaṁkhyātaṁ rūpamālambanīkarotyevaṁ bahirdhākāye kāyānudarśī viharati |
When externally he takes as object form reckoned as non-sentient — thus he dwells contemplating body in body externally.
yadā bahirdhā rdho paraktaṁ sattvasaṁkhyātaṁ rūpamālambanīkarotyevamadhyātmabahirdhā kāye kāyānudarśī viharati |
When externally he takes as object intermingled form reckoned as sentient — thus he dwells contemplating body in body both internally-and-externally.
yā utpannā vedanā, cittaṁ, dharmāstānālambanīkurvan |
and takes as object the feelings, mind, and dharmas that have arisen [in dependence on it],
adhyātmaṁ vedanā yāṁ , citte, dharmeṣu dharmānudarśī viharati |
internally — in feelings, in mind, in dharmas — he dwells contemplating dharmas in dharmas.
bāhyamasattvasaṁkhyātaṁ rūpamupādāya |
When he takes up external form reckoned as non-sentient
yā utpannā vedanā, cittaṁ, dharmāstānālambanīkurvan |
and takes as object the feelings, mind, and dharmas arising thereon,
bahirdhā vedanāyāṁ, citte, dharmeṣu dharmānudarśī viharati |
externally — in feelings, mind, dharmas — he dwells contemplating dharmas in dharmas.
yā utpannā vedanā, cittaṁ, dharmāstānālambanīkurvannadhyātmabahirdhā vedanāyāṁ, citte dharmeṣu dharmānudarśī viharati |
and takes as object the feelings, mind, dharmas arising thereon, he dwells contemplating dharmas in dharmas both internally-and-externally.
indriyasaṁgṛhītaṁ rūpamālambanīkurvan, adhyātmaṁ kāye kāyānupaśyī darśī viharati |
when he takes sense-faculty-grasped form as object, internally he dwells contemplating body in body.
rūpagatamanupādattamālambanīkurvan bahirdhā kāye kāyānudarśī viharati |
form, classified [as form] and unclung-to, is taken as object — externally he dwells contemplating body in body.
rūpamadhyātmamupagatamupādattaṁ rūpamālambanīkurvannadhyātmabahirdhā kāye kāyānupaśyī darśī viharati |
form, internally accessed and clung-to, is taken as object — internally-and-externally he dwells contemplating body in body.
anindriyasaṁgṛhītaṁ rūpagatamanupādattamālambanīkurvan bahirdhā kāye kāyānudarśī viharati |
When non-sense-faculty-grasped form, classified [as form] and unclung-to, is taken as object — externally he dwells contemplating body in body.
anindriyasaṁgṛhītameva rūpamadhyātmamupagatamupādattaṁ rūpamālambanīkurvannadhyātmabahirdhā kāye kāyānudarśī viharati |
When non-sense-faculty-grasped form, internally accessed and clung-to, is taken as object — internally-and-externally he dwells contemplating body in body.
yadu yo tpannā vedanā, cittaṁ, dharmāstānyathāyogamālambanīkurvan tathādarśī viharatīti veditavyaṁ |
as [the basis for] feelings, mind, and dharmas that have arisen — and taking them as object, he dwells contemplating accordingly. So one should understand.
yatsamāhitabhūmikaṁ praśrabdhisahagataṁ rūpamālambanīkarotyevamadhyātmaṁ kāye kāyānudarśī viharati |
when he takes as object form belonging to the concentrated plane and accompanied by tranquillity — thus inwardly he dwells contemplating body in body.
yatsūkṣmamevādhyātmaṁ samāhitabhūmikaṁ dauṣṭhulyasahagataṁ rūpamālambanīkaroti |
When he takes as object subtle form, inwardly, of the concentrated plane, accompanied by encumbrance —
evaṁ bahirdhā kāye kāyānupaśyī darśī viharati |
thus he dwells externally contemplating body in body.
paradauṣṭhulyasahagataṁ praśrabdhisahagataṁ ca rūpamālambanīkurvan adhyātmabahirdhā kāye |
When he takes as object form accompanied by another’s encumbrance and accompanied by tranquillity —
evaṁ tadupādāyotpannā vedanā, cittaṁ, dharmā aparaḥ paryāyaḥ |
So too with the feelings, mind, dharmas arising in dependence on it. Another sequence:
adhyātmaṁ bhūtarūpamālambanīkurvannadhyātmaṁ kāye kāyānudarśī viharati |
when he takes inward elemental form as object, inwardly he dwells contemplating body in body.
bāhyaṁ bhūtarūpamālambanī kurvan bahirdhā kāye kāyānudarśī viharati |
When outer elemental form is taken as object — externally he dwells contemplating body in body.
yadutpannamindriyaviṣayasaṁgṛhītamupādāya |
and taking up that which has arisen as sense-faculty-and-object,
rūpaṁ cālambanīkurvannadhyātmabahirdhā kāye kāyānudarśī viharati |
he takes [such] form as object — internally-and-externally he dwells contemplating body in body.
evaṁ tadupādāya yā utpannā vedanā cittaṁ dharmāstepi yathāyogaṁ veditavyāḥ |
So too with the feelings, mind, dharmas arising in dependence — these are to be understood as appropriate.
yadā savijñānakaṁ kāyamadhyātmamālambananīkaroti |
when inwardly he takes the body endowed with consciousness as object,
evamadhyātmaṁ kāye kāyānudarśī viharati |
thus inwardly he dwells contemplating body in body.
avijñānakaṁ rūpaṁ sattvasaṁkhyātaṁ |
When consciousness-less form reckoned as a sentient being
vinīlakādiṣvavasthāsvālambanī kurvanbahirdhā kāye kāyānudarśī viharati |
is taken as object — in states such as the blue-livid corpse and so on — externally he dwells contemplating body in body.
a sa vijñānakasya ca rūpasyātīte kāle savijñānatāṁ |
And when one takes the consciousness-less form together with its prior conscious state in past time,
avijñāna ka sya ca rūpasyānāgate kāle avijñānatāṁ, tulyadharmatāṁ, samadharmatāṁ ālambanīkurvannadhyātmabahirdhā kāye kāyānudarśī viharatyevaṁ tadupādāya, yā utpannā vedanā, cittaṁ, dharmāstepi yathāyogaṁ veditavyāḥ |
and the consciousness-less form together with [the implied] state in future time, in their like-naturedness and sameness of nature — taking these as object, internally-and-externally he dwells contemplating body in body. So too the feelings, mind, dharmas arising in dependence are to be understood appropriately.
ātmanaḥ anta ḥ kāyaṁ keśaromanakhādibhiḥ ākārairālambanīkurvannadhyātmabahirdhā kāye kāyānudarśī viharati |
when one takes one’s own inner body — by way of head-hair, body-hair, nails, and so on — as object, internally-and-externally one dwells contemplating body in body.
pareṣāmantaḥ kāyaṁ keśaromanakhādibhirākārairālambanīkurvanbahirdhā kāye kāyānudarśī viharatyadhyātmaṁ cittaṁ ca bahiḥkāyavipariṇataṁ vinīlakādibhirākāraiḥ |
When one takes others’ inner body — by way of head-hair, body-hair, nails, and so on — as object, externally one dwells contemplating body in body; and [when] inwardly the mind [takes as object] the outer body undergoing change to blue-livid, etc., aspects,
bahirdhā ca bahiḥkāyaṁ vipariṇatamavipariṇataṁ ca |
and [when], externally, the outer body, changing and unchanging,
vinīlakādibhirākāraistulyadharmatayā ālambanīkurvan bahirdhā kāye kāyānudarśī viharati |
is taken as object by way of aspects such as the blue-livid corpse on the basis of like-naturedness — externally one dwells contemplating body in body.
tadupādāya yā utpannā vedanā, cittaṁ, dharmāstepi yathāyogaṁ veditavyāḥ |
Taking it up, the feelings, mind, dharmas arising on it are to be understood as appropriate.
ityevaṁbhāgīyā kāye vedanācittadharmaprabhedenabahavaḥ paryāyā veditavyāḥ |
Thus, in the body, the corresponding modes by way of distinction of feelings, mind, and dharmas are to be understood as manifold.
tatra caturṇāmviparyāsānāṁ pratipakṣeṇa bhagavatā catvāri smṛtyupasthānāni vyavasthāpitāni |
Now, as antidote to the four perversions [viparyāsa], the Blessed One established the four foundations of mindfulness.
tatrāśucau śucīti viparyāse pratipakṣeṇa kāyasmṛtyupasthānaṁ vyavasthāpitaṁ |
As antidote to the perversion ‘[seeing] the pure in the unclean,’ the foundation of mindfulness on the body was established.
tathā hi bhagavatā kāyasmṛtyupasthānabhāvanāyāṁ |
Thus by the Blessed One, in the cultivation of the body-foundation-of-mindfulness,
aśubhāpratisaṁyuktāścatasraḥ śivapathikā deśitāḥ |
four cemetery-meditations [aśubha-bhāvanā] connected with the unattractive are taught,
aśucau śucīti viparyāsaḥ prahīyate |
lead to the abandonment of the perversion ‘the pure in the unclean.’
tatra sukhe sukhamiti |
As antidote to the perversion ‘[seeing] the pleasant in the painful,’
viparyāsapratipakṣeṇa vedanāsmṛtyupasthānaṁ vyavasthāpitaṁ |
the foundation of mindfulness on feeling is established.
yatkiṁcidveditamidamatra duḥkhasyeti yathābhūtaṁ prajānātyevamasya yo duḥkhasukhe sukhamiti |
he knows, as it truly is, ‘whatever is felt, that is in the field of suffering’; and thus, for him, the perversion
anitye nityamiti viparyāsaḥ |
As antidote to the ‘permanent in the impermanent’ perversion,
pratipakṣeṇa smṛtyupasthānaṁ vyavasthāpitaṁ |
the foundation of mindfulness [on mind] is established.
tasya sarāgādicittaprabhedena teṣāṁ teṣāṁ rātriṁdivasānāmatyayātkṣaṇalavamuhūrttānā ṇā manekavidhānāṁ bahunānāprakāratāṁ cittasyopalabhya yaḥ anitye nityamiti viparyāsaḥ sa prahīyate |
For him, perceiving — by way of the distinction into minds-with-lust and so on — the manifold and varied minds of those nights and days, of those moments, instants, and hours, the ‘permanent in the impermanent’ perversion is abandoned.
yatrā nā tmanyātmeti viparyāsapratipakṣeṇa dharmasmṛtyupasthānaṁ vyavasthāpitaṁ |
And as antidote to the ‘self in the not-self’ perversion, the foundation of mindfulness on dharmas is established.
tasya yeṣāṁ ātmadṛṣṭyādikā nāṁ saṁkleśānāṁ sadbhāvādyeṣāṁ nānātmadṛṣṭyādikānāṁ kuśalānāṁ dharmāṇāmasadbhāvātskandheṣvātma darśanaṁ bhavati |
For him, on account of the existence of defilements such as self-view and so on, and on account of the non-existence of wholesome dharmas such as the view of non-self, there is the seeing of self in the aggregates
nānyasya, svalakṣaṇataḥ |
and not in something else. For one who contemplates dharma and non-dharma by specific characteristic
sāmānyalakṣaṇataśca dharmādharmānudarśino yathābhūtaṁ paśyataḥ |
and general characteristic, seeing as it is,
skandheṣu skandhamātraṁ, dharmamātraṁ, yathābhūtamaprajānan yathā kāye āśritaḥ |
In the aggregates, not knowing the mere aggregates, the mere dharmas, as they truly are — as in the body taken as resort,
yadāśritaśca sukhaduḥkha ja dharmādharmābhyāṁ saṁkliśyate vyavadā dī yate ca |
and that which is taken as resort is defiled and purified by the dharmas of pleasure and pain and by dharma and non-dharma —
tatrātmana āśrayavastusaṁmohāpanayanārthaṁ |
for the removal of confusion about the [supposed] self’s basis-of-resort,
kāyasmṛtyupasthānaṁ vyavasthāpitaṁ |
the foundation of mindfulness on the body is established.
tasyaivātmanaḥ anubhavanavastusaṁmohāpanayanārthaṁ vedanāsmṛtyupasthānaṁ vyavasthāpitaṁ |
For the removal of confusion about that same self’s basis-of-experiencing, the foundation of mindfulness on feeling is established.
yatraiva ca te citte, manasi, vijñāne, ātmagrāheṇa aparaḥ paryāyaḥ |
Where, by self-grasping in mind, in mentality, in consciousness [citta-manas-vijñāna], [the foundation of mindfulness on mind is established]. Another sequence:
.. yena ca karoti |
[Damaged]: … and by what means one performs —
The source at 77.42 begins with visible damage (
.. yena ca karoti). The English is intentionally fragmentary and marked [Damaged]; without the marker the line looks like a secure smooth continuation of the action/foundation analysis.tatsarvamekatyamabhisaṁkṣipya catvāri smṛtyupasthānāni vyavasthāpitāni |
all of that, summed up into one, the four foundations of mindfulness are established.
cittena kuśalākuśalairdharmaiḥ |
with the mind, by means of wholesome and unwholesome dharmas.
tadekatyamabhisaṁkṣipya catvāri smṛtyupasthānāni vyavasthāpitāni |
all this, gathered into one, the four foundations of mindfulness are established.
vedanābhyaścittaṁ dharmaiḥ saṁkliśyate |
Through the feelings the mind is defiled by dharmas,
tatra smṛtyupasthānamiti ko ’rtha āha |
Now, what is the meaning of ‘foundation of mindfulness’? Answer:
tadālambanasmṛtyupasthānaṁ yena smṛtimupasthāpayati |
that is the object-foundation-of-mindfulness [ālambana-smṛtyupasthāna]; by what one establishes mindfulness,
tatra yā prajñā smṛtiśca samādhisaṁgrāhikā tatsvabhāvasmṛtyupasthānaṁ |
that — the wisdom and mindfulness that uphold concentration — is the own-nature foundation of mindfulness [svabhāva-smṛtyupasthāna].
tadanye tatsaṁprayuktāścittacaitasikā dharmāḥ |
And other mental and mental-factor dharmas associated with them
saṁsargasmṛtyupasthānaṁ |
are the conjunction-foundation-of-mindfulness [saṃsarga-smṛtyupasthāna].
api ca kāyavedanādhipateyo mārgaḥ samutpannaḥ kuśalaḥ sāsravaḥ |
Moreover, the path arising with body and feeling as predominant, wholesome, with-flux
sa punaḥ śrutamayaścintāmayo bhāvanāmayaśca |
Further, it is born of hearing, born of reflection, or born of cultivation.
bhāvanāmayaḥ syātsāsravaḥ syādanāsravaḥ |
The cultivation-born may be either with flux or fluxless.
sa evaṁ caturṣu smṛtyupasthāneṣu kṛtaparicaya audāriko kau dārikaṁ viparyāsamapīnaya kuśalākuśaladharmābhijñaḥ |
Thus, gaining experience in the four foundations of mindfulness, taking away the gross perversion, knowing both wholesome and unwholesome dharmas,
tadanantaramanutpannānāṁ pāpakānāmakuśalānāṁ dharmāṇāmanutpādāya |
immediately afterwards [he undertakes the four right exertions]: for the non-arising of unarisen evil unwholesome dharmas,
utpannānāṁ sthitaya iti vistareṇa pūrvavadyāvaccittaṁ pragṛhṇāti |
for the stability of arisen ones — in detail as before, on up to ‘he grips the mind,
yatkāmāvacaraṁ kliṣṭaṁ kāyakarma, vākkarma, manaskarma, kāyavāṅmanoduścaritasaṁgṛhītaṁ |
Whatever, in the realm of desire, is the defiled bodily action, verbal action, or mental action — comprised in the wrong-conduct of body, speech, and mind.
yena tatsamutthāpakāḥ kleśāste punarye asamavahitā, asaṁmukhībhūtāste utpannā, ye samavahitāḥ saṁmukhībhūtāste utpannāḥ |
And the defilements which engender these: those not yet co-arisen, not yet manifest, are the unarisen; those that have co-arisen and are manifest are the arisen.
tatra kuśalā dharmā ye tatprātipakṣikā dharmāduścaritaprātipakṣikā, nivaraṇaprātipakṣikāḥ, saṁyojanaprātipakṣikā vā tepyanutpannāstathaiva veditavyāḥ |
The wholesome dharmas — those that are antidotal to them, antidotal to misconduct, antidotal to hindrances, antidotal to fetters — these too, in their unarisen state, are to be understood likewise.
utpannāśca pāpakā akuśalā dharmāstatra yadā anutpannānāṁ pāpakānāmakuśalānāṁ dharmāṇāmanutpādāya spṛhāmutpādayati |
Now, with respect to the arisen evil unwholesome dharmas: when, for the non-arising of unarisen evil unwholesome dharmas, he generates eagerness,
praṇidhatte, sarveṇa sarvaṁ sarvathā notpādayiṣyāmītyevaṁ chandaṁ janayati |
he vows, ‘I will not, completely, entirely, in any way, let them arise.’ Thus he generates the will.
utpannānvā punaḥ samavahitānsarveṇasarvaṁ nādhivāsayiṣyāmi prahāsyāmi |
Of those that have arisen and co-arisen: ‘I will not allow them at all, I shall abandon them,
prativinodayiṣyāmi ya da nutpanneṣu pāpakeṣvakuśaleṣu pūrva mevotpāda |
shall dispel them.’ And for the unarisen, before evil unwholesome arises,
ayamutpannānāṁ prahāṇāya c chandaḥ |
This is the desire for abandonment of what has arisen.
te punaḥ pāpakā akuśalā dharmā atītavastvālambanā vā, anāgatavastvālambanā vā, vartamānaviṣayālambanā vā utpadyante, bhavanti |
These evil unwholesome dharmas arise taking past, future, or present objects.
yenoktaviṣayālambanā ḥ , pratyakṣaviṣayālambanāśca ye atītānāgatāvasthālambanāste, ye coktaviṣayālambanā, ye vartamānaviṣayālambanāste pratyakṣaviṣayālambanā ḥ |
Those based on past or future state are remote-object-based; those based on the spoken or present object are present-object-based.
tatra parokṣālambanānāṁ pāpakānāmakuśalānāṁ dharmāṇāmanutpādāya |
Now, for the non-arising of unarisen evil unwholesome dharmas based on remote objects,
anutpannānāmanutpādāyotpannānāṁ ca prahāṇāya vīryamārabhate |
for the non-arising of unarisen and the abandonment of arisen, he arouses energy.
tathā hi teṣāṁ dṛḍhatareṇa vīryāraṁbheṇānutpattiḥ |
For only by firm rousing of energy is there non-arising of these,
api ca mṛdumadhyānāṁ samavasthānāmanutpannānāmanutpādāya |
Moreover, for the non-arising of unarisen mild-and-middling co-existence states,
utpannānāṁ prahāṇāya vyāyacchate |
and for the abandonment of arisen ones, he exerts himself.
adhimātrāṇāṁ samavasthānāṁ anutpannānāmanutpādāya |
For the non-arising of unarisen strong co-existence-states,
utpannānāṁ ca prahāṇāya vīryamārabhate |
and for the abandonment of arisen ones, he arouses energy.
yathāsya tenālambanena kleśo notpadyate |
that no defilement arises in him from that object.
sa cetpunaḥ smṛtisaṁpramoṣādutpadyate nādhivāsayati |
If through forgetfulness one does arise, he does not accommodate it,
yathā atīte ālambane evamanāgate a pi veditavyam |
As with past objects, so future is to be understood.
evamayamanutpannānāṁ pāpakānāmakuśalānāṁ dharmāṇāmanutpādāyotpannānāṁ ca prahāṇāya vyāyacchata ityucyate |
Thus it is said: for the non-arising of unarisen evil unwholesome dharmas and for the abandonment of arisen ones, he exerts himself.
sa cedayamvarttamāne ālambane carati, tathā tathā carati |
If he moves in a present object, he moves in such a way
evamanutpannānāṁ pāpakānāmakuśalānāṁ dharmāṇāmanutpādāya |
Thus it is said: for the non-arising of unarisen evil unwholesome dharmas,
utpannānāñca prahāṇāya vīryamārabhata ityucyate |
and for the abandonment of arisen ones, he arouses energy.
santi pāpakā akuśalā dharmā ye saṁkalpavaśe bale notpadyante |
Some evil unwholesome dharmas arise through the power of intention,
tatra saṁkalpabalenotpadyante |
Of these, the ones that arise through the power of intention are,
tatra saṁkleśavaśe le na ca viṣayabalena cotpadyate nte |
And the ones that arise through the power of defilement together with the power of the object are,
tadyathā carato vartamānenālambanenotpadyante |
as when moving, those that arise through a present object.
avaśyaṁ tatrāyoniśaḥ saṁkalpo bhavati |
In either case there is inevitably improper attention [ayoniśo-manaskāra].
tatra ye saṁkalpabalenotpadyante teṣāmanutpannānāmanutpādāya |
Now, for the non-arising of unarisen ones that arise through power of intention,
tatra ye viṣayaba lena saṁkalpaba lena cotpadyante |
For those that arise through power of object together with power of intention —
utpannānāñca prahāṇāya vyāyaccha te tatra ye viṣayabalena saṁkalpabalena cotpadyante |
and for the abandonment of arisen — he exerts himself; for those that arise through power of object and intention,
teṣāmanutpannānāmamanutpādāya utpannānāñca prahāṇāya vīryamārabhate |
for the non-arising of unarisen and abandonment of arisen, he arouses energy.
tatrānutpannānāṁ kuśalānāṁ dharmāṇāmanu mu tpādāya chandaṁ janayatīti |
Now, ‘for the arising of unarisen wholesome dharmas, he generates desire’ means:
ye kuśalādharmā apratilabdhā a saṁmukhībhūtasya tāḥ teṣāṁ pratilambhāya saṁmukhībhāvāya ca smṛti mutpādayati |
for those wholesome dharmas not yet acquired, not yet manifest, he generates mindfulness toward their acquisition and manifesting.
saṁmukhīkartukāmatā cāsya pratyupasthitā bhavati |
intense desire to bring [them] to manifestation, is present in him.
ayamanutpannānāṁ kuśalānāṁ dharmāṇāmutpattaye |
This is [what is meant by ‘desire’] for the arising of unarisen wholesome dharmas.
kṛ ya ttu utpannānāṁ ca kuśalānāṁ dharmāṇāṁ sthitaye, asaṁmoṣāya, bhāvanāparipūraye chandaṁ janayatīti |
‘For the stability, non-forgetting, fullness of cultivation of arisen wholesome dharmas, he generates desire’ means:
utpannāḥ kuśalā dharmā ye pratilabdhāssaṁmukhībhūtāśca, tatra pratilaṁbhāvigamaṁ pratilabdhāṁ pārihāṇimadhikṛtyāha |
those wholesome dharmas which, having arisen, are acquired and manifest — with respect to non-loss of what has been acquired, with respect to non-falling-away from what has been acquired, [the text] says ‘for the stability’;
sthitaya iti saṁmukhībhāvādadhandhāyitatvamadhikṛtyāhāsaṁmoṣāyeti |
with respect to the non-lapsing of the manifesting, [the text] says ‘for the non-forgetting’;
teṣāmeva ca kuśalānāṁ dharmāṇāmpratilabdhānāṁ sammukhībhūtānāmāsevanānvayātpariniṣpattiṁ niṣṭhāgamanamadhikṛtyāha |
with respect to the bringing of those very acquired and manifest wholesome dharmas to fullness, to completion by resort, [the text] says
tīvrā cāsya sthitikāmatā asammoṣakāmatā |
And intense desire-for-stability, desire-for-non-forgetting,
bhāvanāparipūrikāmatā pratyupasthitā bhavati |
and desire-for-fullness-of-cultivation are present.
utpannānāṁ kuśalānāṁ dharmāṇāṁ sthitaye asaṁmoṣāya bhāvanāparipūraye c chandaḥ |
the desire for stability, non-forgetting, and fullness of cultivation of arisen wholesome dharmas.
pratilabdhānāṁ saṁmukhībhāvāya vīryamārabhate |
he arouses energy for the manifesting of what has been acquired,
utpannānāṁ sthitaye, asaṁmoṣāya, vīryamārabhate |
for the stability of arisen ones, for non-forgetting, he arouses energy,
bhāvanāparipūraye, api ca mṛdumadhyānāṁ kuśalānāṁ dharmāṇāmanutpannānāmutpādāya, utpannānāṁ ca sthitaye |
and for the fullness of cultivation. Moreover, for the arising of unarisen mild-and-middling wholesome dharmas, and for the stability of arisen ones,
adhimātrāṇāṁ kuśalānāṁ dharmāṇāmanutpannānāmutpādāya, utpannānāṁ ca yāvad bhāvanāparipūraye vīryamārabhate |
For the arising of unarisen strong wholesome dharmas, and for the arisen, on up to fullness of cultivation, he arouses energy.
yadā taccittaṁ śamathabhāvanāyāmekāgratāyāṁ prayuktaṁ bhavati |
When that mind is engaged in calm-cultivation and one-pointedness,
anutpannānāṁ pāpakānāmakuśalānāṁ dharmāṇāmanutpādāya |
for the non-arising of unarisen evil unwholesome dharmas,
evaṁ vistareṇa yāvadutpannānāṁ kuśalānāṁ dharmāṇāmanutpannānāmutpādāya |
in detail as before, on up to, for the arising of unarisen wholesome dharmas,
utpannānāñca yāvad bhāvanāparipūraye vīryamārabhate |
and for the arisen, on up to fullness of cultivation, he arouses energy.
yadā taccittaṁ śamathabhāvanāyāmekāgratāyāṁ prayuktaṁ bhavati |
When that mind is engaged in calm-cultivation and one-pointedness,
anutpannānāṁ pāpakānāṁ akuśalānāṁ dharmāṇāmanutpādāya |
for the non-arising of unarisen evil unwholesome dharmas,
evaṁ vistareṇa yāvadutpannānāṁ kuśalānāṁ dharmāṇāṁ sthitaye |
in detail as before, on up to, for the stability of arisen wholesome dharmas,
tacca tathā adhyātmamabhisaṁkṣiptaṁ līnatvāya paraiti |
And so [the mind], inwardly contracted, tends to slackness.
tadā anyatamānyatamena pragrāhakena ṇa nimittena prasadanīyena pratigṛhṇāti |
he takes hold of it by some uplifting sign that gladdens.
punaruddhatamauddhatyābhiśaṁki vā pragrahakāle paśyati |
When at the time of gripping he suspects agitation and sees it so,
kṛṣṇapakṣyāṇāṁ dharmāṇāmanutpannānāmanutpādāya |
For the non-arising of unarisen dark-side dharmas,
utpannānāṁ ca prahāṇāya c chando vyāyāmo vīryārambhaḥ |
and for the abandonment of arisen ones — desire, striving, arousal of energy,
pradadhanamime dve samyakprahāṇe śuklapakṣyāṇāṁ dharmāṇāmanutpannānāmutpādāya |
exerting it: these two right exertions are [for the dark side]. For the arising of unarisen bright-side dharmas,
vistareṇa dve samyakprahāṇe veditavye |
in detail; the [other] two right exertions are to be understood.
tadyathā kṛṣṇapakṣyāṇāṁ tatraikaṁ samvaraṇaprahāṇaṁ yadutpannānāmpāpakānāmakuśalānāṁ dharmāṇāṁ prahāṇāya c chandaṁ janayatīti vistareṇa |
Namely: of the dark side, the first is restraint-abandonment [saṃvara-prahāṇa], which is ‘for the abandonment of arisen evil unwholesome dharmas, he generates desire,’ in detail.
The four samyak-prahāṇa (right exertions) are reanalyzed as four prahāṇa (abandonments) at 79.110–127: saṃvara-prahāṇa (restraint, antidote to arisen evil), prahāṇa-prahāṇa (abandonment-of-abandonment, antidote to unarisen evil), bhāvanā-prahāṇa (cultivation, antidote to unarisen wholesome's failure to arise), and anurakṣaṇā-prahāṇa (protection, antidote to arisen wholesome's loss). The pair-mapping is symmetric: each evil/wholesome × arisen/unarisen quadrant yields one prahāṇa. The printed/root line at 79.127 says anutpannāḥ kuśalā dharmāḥ ('unarisen wholesome dharmas') are protected, but the protection-abandonment paragraph is explicitly about already arisen/acquired wholesome dharmas; English supplies the internally required 'arisen' conjecturally. The summary at 79.130–131 then reduces the whole system to abandoning the dark-side object and acquiring the bright-side object, not relinquishing both dark and bright alike.
dvitīyaṁ prahāṇaprahāṇaṁ yadanutpannānāmanutpādāya c chandaṁ janayatīti vistareṇa, utpannaṁ hi saṁvarayitavyaṁ |
The second is abandonment-of-abandonment [prahāṇa-prahāṇa]: ‘for the non-arising of unarisen, he generates desire,’ in detail. What has arisen is to be restrained,
anutpannaṁ ca yattadasamudācārataḥ prahīṇamevaṁ tadasaṁmukhībhāvataḥ prahātavyamiti kṛtvā |
what has not arisen, since it is abandoned through non-pursuit, is thereby to be abandoned through non-coming-to-manifest.
prahīṇasya prahāṇaṁ prahāṇaprahāṇa ṁ |
The abandonment of what has been abandoned is abandonment-of-abandonment.
tatra bhāvanāprahāṇamekaṁ yadāha |
Of the bright side, the first is cultivation-abandonment [bhāvanā-prahāṇa]: ‘for the arising of unarisen wholesome dharmas,’ as said.
anutpannānāṁ kuśalānāṁ dharmāṇāmutpādāyeti vistareṇa yāvaccittaṁ pragṛhṇāti, pradadhātīti |
‘For the arising of unarisen wholesome dharmas,’ in detail on up to ‘he grips the mind, exerts it.’
tathā hi kuśalā dharmā āsevyamānā, bhāvyamānā, apratilabdhāśca pratilabhyante |
For wholesome dharmas, resorted to and cultivated, both come to be acquired when not previously acquired,
tatrānurakṣaṇāprahāṇamekaṁ |
[The second of the bright side] is protection-abandonment [anurakṣaṇā-prahāṇa],
utpannānāṁ kuśalānāṁ dharmāṇāṁ sthitaye |
‘for the stability of arisen wholesome dharmas,’
tathā hi pratilabdheṣu saṁmukhīkṛteṣu ca |
For wholesome dharmas once acquired and manifest,
kuśaleṣu dharmeṣu yāvatpramādavarjanā apramādaniṣevaṇā ca |
the avoidance of negligence and resort to heedfulness
sā kuśalānāṁ dharmāṇāṁ sthitaye, asammoṣāya, bhāvanāparipūraye |
is for their stability, non-forgetting, and fullness of cultivation.
evamanutpannāḥ kuśalā dharmā anurakṣitā bhavantyayaṁ tāvatsamyakprahāṇānāṁ vistaravibhāgaḥ |
Thus the [Damaged/Conjectural: arisen] wholesome dharmas are protected — this is the detailed division of right exertions.
kṛṣṇaśuklapākṣikasya tyāgātpunarvastunaḥ |
for the relinquishing of the dark-side object
prāptaye pūrvameva spṛhāyuktena bhavitavyaṁ |
and for the acquisition of the bright-side object, eagerness must be present beforehand.
paryavasthānaprahāṇāya ca |
And for the abandonment of obsession [paryavasthāna] [it must be present].
astyāśayasampatprayogasampacca |
Excellence of intention and excellence of application are required;
chandajananatayā, prayogasampatpunaḥ vyāyāmavīryārambhacittapragrahāpramādadhanaiḥ |
[is achieved] by generation of desire; excellence of application, by striving, arousing energy, gripping the mind, and vigilant heedfulness.
yatprahātavyasya vustanaḥ prahāṇāya, prāptavyasya vastunaḥ prāptaye pūrvameva spṛhājātena bhavitavyaṁ, paryavasthānaprahāṇāya, vīryamārabdhavyamanuśayaprahāṇāya ca, kālena kālaṁ śamathapragrahopekṣānimittāni bhāvayitavyāni |
for the abandonment of what is to be abandoned and for the attainment of what is to be attained, eagerness must arise beforehand; for abandoning obsession, and for abandoning underlying tendencies [anuśaya], he must rouse energy; from time to time he should cultivate the signs of calm, grip, and equanimity.
paryavasthānaprahāṇānuśayaprahāṇāya ca ye prātipakṣikā dharmāḥ kuśalāste samudānayitavyāḥ |
And for the abandonment of obsession and of the underlying tendency, the wholesome dharmas antidotal to them are to be brought to maturity.
taccaitatsarvaṁ caturbhiḥ samyakprahāṇaiḥ paridīpitaṁ bhavatyayaṁ samāsārthaḥ |
All this is elucidated by the four right exertions — this is the summary meaning.
tatra catvāraḥ samādhayaḥ, tadyathā chandasamādhiḥ |
Now, the four concentrations [of the iddhipāda are], namely: concentration of desire [chanda-samādhi],
vīryasamādhiḥ, cittasamādhiḥ, mīmāṁsāsamādhiśca |
concentration of energy [vīrya-samādhi], concentration of mind [citta-samādhi], and concentration of investigation [mīmāṃsā-samādhi].
tatra chanda samādhi madhipatiṁ kṛtvā yaḥ pratilabhyate samādhirayaṁ chandasamādhiḥ |
The concentration acquired by making desire predominant is the concentration-of-desire.
vīryaṁ, cittaṁ, mīmāṁsāmadhipati kṛtvā pratilabhyate pratilabhyate samādhirayaṁ ........... mīmānsā māṁsā samādhiḥ |
[Damaged]: The concentrations acquired by making energy, mind, or investigation predominant are likewise [named] … on up to the concentration of investigation.
chandajātaśca tānpāpakānakuśalāndharmān svabhāvato, nidānata, ādīnavataḥ, pratipakṣataśca |
and, with desire arisen, with respect to those evil unwholesome dharmas in their own-nature, cause, disadvantage, and antidote,
In the desire-concentration explanation, chandajātaś ca means 'with desire arisen.' Desire is the motivating predominant factor for right contemplation of the dharmas; it is not something 'borne upon' the evil unwholesome dharmas.
evaṁ kuśalā n dharmāssva dharmānsva bhāvato nidānataśca |
Likewise, with respect to the wholesome dharmas — in their own-nature,
akuśalato niḥsaraṇataḥ samyagevopanidadhyā dhā ti |
cause, and as the way out from the unwholesome — he rightly contemplates.
tadbahulākārāmekāgratāṁ spṛśati |
He frequently touches one-pointedness with [desire] as predominant,
samavasthānasamudācāradūrīkaraṇayogena |
[Damaged/Conjectural]: by the method of distancing the manifestation of obsession [paryavasthāna],
The printed/root samavasthāna-samudācāra- is not the expected pair with anuśaya at 80.14. The standard contrast is manifest obsession (paryavasthāna) versus latent tendency (anuśaya); the English reads the intended paryavasthāna and marks the line conjectural/corrupt.
pāpakānāmakuśalānāṁ dharmāṇāmayamapyucyate |
This, with respect to evil unwholesome dharmas,
sa sā atītā te vā, anāgatapratyutpanne vā punarālambane pāpakākuśalādharmāsthānīye ladharmasthānīye mṛdumadhyādhimātrakleśasamavasthānīye, anutpannasya vā anutpādāya, utpannasya vā prahāṇāya, vyāyacchamāno vīryamāramamāṇaḥ |
When, in a past, future, or present object — that is, an object serving as a basis for evil unwholesome dharmas, with mild, middling, or strong manifest defilement — for the non-arising of unarisen or the abandonment of arisen [dharmas], he exerts himself and arouses energy,
tatrālambane vicaratyantasya vālambanasya svabhāvato nidānataḥ pratipakṣataśca |
moving in that object, and with respect to that object, by way of own-nature, cause, and antidote,
ekāgrāṁ smṛtimupasthāpayato yattadbahulavihāriṇaścittaikāgratā utpadyate |
establishing one-pointed mindfulness — then by the frequent dwelling-mode the one-pointedness of mind that arises
samavasthānadūrīkaraṇayogena tvasyāpyanuśayamudghātayati |
eradicates the latent tendency too, by the method of distancing manifest defilement.
pāpakānāmakuśalānāṁ dharmāṇāmayaṁ vīryādhipateyaḥ |
With respect to evil unwholesome dharmas, this is the energy-predominant
yatpāpakānāmakuśalānāndharmāṇāṁ pāpakākuśalā la dharmasthānīyānvayāt kuśala ta ḥ |
When, by the bringing-on of wholesome dharmas, dharmas that serve as bases for evil unwholesome [states] become wholesome —
kuśalāndharmān kuśalākuśalasthānīyāṁśca dharmān svabhāvato, nidānata, ādīnavataḥ, anuśaṁsataḥ, pratipakṣato, niḥsaraṇataḥ, samyagupani da dhyāyataḥ |
with respect to those wholesome dharmas, and to dharmas that serve as bases for wholesome and unwholesome [states], he rightly contemplates them in own-nature, cause, disadvantage, benefit, antidote, and way-out;
tadbahulavihāriṇo yā utpadyante cittasyaikāgratāḥ vistareṇa yāvadayaṁ |
by frequent dwelling, the one-pointedness of mind that arises, in detail on up to: this is
tatra ye pāpakākuśalā la dharmasthānīyā dharmā bhavanti |
Now, what is present as evil-unwholesome-place dharmas
tasyaivaṁ samavasthāneṣu dūrīkṛteṣu |
When, in him, the [active] co-existences are distanced,
samādhipramukheṣu dharmeṣvanutpanneṣu te pāpakā akuśalā dharmā dharma mudā haranti |
and the concentration-headed dharmas have not yet arisen, [Damaged/Conjectural]: those evil unwholesome dharmas present themselves again.
The line at 80.38 is visibly noisy (
te pāpakā akuśalā dharmā dharma mudā haranti). The earlier English 'instigate [him] as a wave' had no support in the available Sanskrit. The safe contextual reading is simply that, before the concentration-headed antidotes arise, the evil unwholesome dharmas present themselves again; English marks this conjectural/corrupt.kiṁ sataḥ samvidyamānānpāpakānakuśalāndharmān na pratisaṁvedayāmyāhosvidasataḥ |
‘Am I not experiencing existent evil unwholesome dharmas, or non-existent ones?
asaṁvidyamānānyanva nnva haṁ parimīmānse māṁsaye yaṁ |
If non-existent — let me investigate.’
sa mīmānsā māṁsā manaskāramadhipatiṁ kṛtvā prahīṇāprahīṇatāṁ mīmānsa māṁsa te samyagevopanidhyāpayati |
Making investigative mental engagement [mīmāṃsā-manaskāra] predominant, he investigates rightly whether they are abandoned or not.
tadbahulavihārī ca spṛśati cittasyaikāgratāṁ yena ca nirabhimāno bhavati |
And by frequent dwelling there he touches one-pointedness of mind, by which he becomes free of conceit.
paryavasthānamātrakācya cca cittaṁ vimuktaṁ, na tu sarveṇa sarvaṁmanuśayebhyaḥ |
‘From mere obsession my mind is liberated, but not completely from all latent tendencies;
tatpratipakṣāśca me samādhipramukhāḥ kuśalā dharmā ś ca pratilabdhā, bhāvitā, na tvanuśayaprātipākṣikā iti yathābhūtaṁ prajānāti |
and the concentration-headed wholesome dharmas antidotal to those obsessions have been acquired and cultivated, but [the dharmas] antidotal to the latent tendencies have not.’ Thus he knows as it truly is.
sa taṁ caturvidhaṁ samādhimadhipatiṁ kṛtvā paryavasthāneṣu dūrīkṛteṣu |
Making the fourfold concentration predominant, when the obsessions are distanced,
sarveṇa sarvamanuśayasamudghātāya pāpakānāmakuśalānāṁ dharmāṇāṁ, tatprātipākṣikāṇāñca kuśalānāṁ |
for the complete eradication of latent tendencies, for the manifestation of the antidotes to evil unwholesome dharmas and the manifestation of the wholesome
vyāyacchata iti vistareṇa caturbhiḥ samyakprahāṇaiḥ prayujyate |
he exerts himself, and so on — in detail he applies the four right exertions.
tathā prayujyamānasya tathabhūtasyāṣṭau prahāṇasaṁskārā bhavanti |
And thus for him so applied, eight ‘formative impulses for abandonment’ [prahāṇa-saṃskāra] arise,
The eight prahāṇa-saṃskāra (formative impulses for abandonment) at 80.51–69 — desire, exertion, faith, tranquillity, mindfulness, full awareness, volition, and equanimity — are the canonical eight-fold yoga that drives the iddhipāda to its completion. The list pairs cleanly with the eightfold path in some readings but here functions independently as the inner mechanism of how concentration-driven cultivation actually eradicates anuśaya (latent tendencies). At 80.61, saṃprajanya is full awareness / clear comprehension, not 'knowing-eagerness'; at 80.67, viṣaya-viparokṣa means the object is directly present, not out of sight. The same eight reappear in Sarvāstivāda Saṃyukta-āgama parallels to SN 51 (the iddhipāda samyutta). Note the doubling at 80.70 with desire/striving/faith etc. as a recapitulation list — the text is reading the eight from two angles.
ye a syānuśayasamudghātāya ca pravarttante |
which serve for his eradication of latent tendency
samādhiparipūraye ca tadyathā- chandaḥ kadācitsamādhiṁ paripūrayiṣyāmi |
and for the fullness of concentration. Namely: [first,] desire — ‘when shall I fulfill concentration
pāpakānāmakuśalānāṁ dharmāṇāṁ vyāyāmo yāvatpratipakṣabhāvanāyāmavinyastaprayogayā, śraddhāyāmavinyastayogasya viharataḥ |
With respect to evil unwholesome dharmas, [second,] exertion, on up to: in cultivation of the antidote one is undistractedly applied; with faith one dwells undistractedly applied —
yacchraddhāpramādapūrvaṁgamaṁ prāmodyaṁ, prītiḥ, prītamanasaścānupūrvā pāpakākuśalā dharmapakṣasya dauṣṭhulyasya pratipraśrabdhiḥ |
the gladness and joy that, headed by faith-and-heedfulness, gradually tranquillize the encumbrance on the evil-unwholesome side.
tatra smṛtiryā navākārā navākārāyāścittasthiteḥ śamathapakṣyāyāḥ saṁgrāhikā |
[Fifth,] mindfulness — of nine modes, the upholder of nine-mode mental abiding [nava-ākārā citta-sthiti] on the calm side.
tatra cetanāyāścittābhisaṁskāraḥ |
[Seventh,] of volition, the mental conditioning [cetanā-cittābhisaṃskāra] —
prahīṇāprahīṇato mīmānsa māṁsa mānasya yaścittābhisaṁskāraḥ śamathavipaśyanānukūlaḥ kāyakarma vākkarma samutthāpayati |
for him investigating what is abandoned and what is not, the mental conditioning, favorable to calm-and-insight [śamatha-vipaśyanā], sets up bodily and verbal action.
tatropekṣayā atītānāgatapratyutpanneṣu pāpakākuśalādharmāsthānīyeṣu carataḥ cittābhisaṁkleśaścittaṁgamatā |
[Eighth,] by equanimity, when moving in past, future, or present evil-unwholesome-place dharmas — [equanimity is] the mind’s reached state of non-defilement.
ābhyāṁ dvābhyāṁ kāraṇābhyāṁ prahīṇatāmanuśayānāṁ paricchinatti jānāti |
By these two causes he ascertains the abandonment of latent tendencies and knows it —
yaduta viṣayaviparokṣayā cetanayā viṣayaviparokṣayā cā co pekṣayā |
namely, by volition with its object directly present and by equanimity with its object directly present.
ime a ṣṭau prahāṇasaṁskārā bhavanti |
These eight are the formative impulses for abandonment.
te caiteṣṭau sa caiṣo ’ṣṭa prahāṇasaṁskārayogo bhavatyanuśayasamudghātāya |
And this eightfold yoga of abandonment-formatives is for the eradication of latent tendencies.
tatra chanda cchanda śca, eta ṣa eva yo vyāyāmaḥ idaṁ vīryaṁ, yāśraddhā sā śuddhā, yā ca praśrabdhiryā ca smṛtiryacca saṁprajanyaṁ |
Namely: desire — and that very thing which is striving, this is energy; faith which is faith; and tranquillity; and mindfulness; and full awareness;
tadidaṁ sarvamabhisamasya ye ca pūrvakāśchandasamādhayaḥ |
summing all this up: when the previously stated concentrations of desire [etc.]
ye ca ime prahāṇasaṁskārāḥ prahīṇeṣvanuśayeṣu, parikṣipte samādhau, chandasamādhiprahāṇasaṁskārasamanvāgata ṛddhipāda ityucyante te |
and these formative impulses for abandonment converge — when latent tendencies are abandoned and concentration is purified — the base of psychic power [ṛddhi-pāda] is so called as that endowed with the desire-concentration formative-of-abandonment.
vīryacittamīmānsā māṁsā samādhiprahāṇasaṁskārasamanvāgata ṛddhipāda ityucyate |
[Likewise] the base of psychic power endowed with energy-, mind-, or investigation-concentration with formative impulses of abandonment is so called.
yasya pādaḥ samvidyate so a bhikramapratikrama ma parākramasamartho bhavati |
one whose foot is present is able to step forward and back, to stride.
The etymology of ṛddhi-pāda (base of psychic power) at 80.79–86 is the standard Yogācāra/Sarvāstivāda gloss: as pāda (foot) is what one steps with, so the iddhipāda is what one steps onto the supramundane path with. The supramundane dharmas are themselves the supreme ṛddhi (prosperity, accomplishment) — not magical powers in the popular sense but the noble path-fruits. This reading deflates the more-magical popular interpretation of ṛddhi and grounds the four iddhipāda firmly in path-attainment.
sa evaṁ pariśuddhe citte, paryavadāte, anaṁgaṇe, vigatopakleśe, ṛjubhūte karmaṇyasthite, āniṁjyaprāpte, abhikramapratikramasamartho bhavati |
he, with mind thus purified, cleansed, free of impediment, free of secondary defilement, made straight, made workable, established, having attained imperturbability, is able to step forward and back
lokottarāṇāṁ dharmāṇāṁ prāptaye, sparśanāyai |
for the attainment and touching of supramundane dharmas.
eṣā hi parā ṛddhiḥ, parā samṛddhiḥ |
For this is the supreme psychic-power, the supreme prosperity —
yaduta lokottarā dharmāstenocyante te ṛddhipāda iti |
namely, the supramundane dharmas. Therefore they are called bases of psychic power.
adhi cittaṁ śikṣā yā madhiprajñaṁ śikṣāyāṁ yogaṁ karoti |
he exerts himself in the training-in-higher-mind and in the training-in-higher-wisdom [adhicitta- and adhiprajñā-śikṣā].
pareṣāṁ cādhigame śāstuḥ śrāvakāṇāṁ ca yo a bhisaṁpratyayaḥ |
with respect to others’ attainment — that of the Teacher and the disciples — the trust,
The faith-faculty definition concerns trust in others' attainment — specifically the attainment of the Teacher and disciples — not the practitioner's own realization of the Teacher. Samāpattyarthena is read here as 'in the sense of attainment,' not as meditative equipoise.
samāpattyarthena śraddhendriyamityucyate |
in the sense of attainment, is called the faculty of faith [śraddhā-indriya].
lokottaradharmotpattipramukhānāṁ vīryasmṛtisamādhiprajñānāmutpattaye ādhipatyaṁ |
in predominance for the arising of energy, mindfulness, concentration, and wisdom that lead to the arising of supramundane dharma.
The five indriya (faculties) and five bala (powers) share the same five members — faith, energy, mindfulness, concentration, wisdom — and differ only in strength: as indriya they predominate over their respective domains; as bala they are uncrushable by their respective obstacles. The chapter's mapping at 81.27–82.4 ties each indriya/bala to a specific previously-treated schema: faith → four avetya-prasāda (serenities of clear knowing), energy → four samyak-prahāṇa, mindfulness → four smṛtyupasthāna, concentration → four dhyāna, wisdom → four ārya-satya. This is a deliberate architectural argument: the five-fold indriya/bala framework is the same content as the prior schemata, indexed by predominance.
ye a pi te vīryādayaḥ teṣāmapi lokottaradharmotpattaye ādhipatyaṁ |
Those too — energy and so on — are predominant for the arising of supramundane dharma.
yāvat pratipattaye ādhipatyaṁ |
[Mindfulness has] predominance with respect to the practice.
yāvat prajñayā lokottaradharmotpattaye |
[Concentration has] predominance up to wisdom, for the arising of supramundane dharma.
tainaitāni śraddhādīni paṁcendriyāṇi bhavanti |
These are the five faculties [pañca-indriya] beginning with faith.
yā punaḥ pūrveṇāparaṁ viśeṣādhigamaṁ sajānataḥ saṁjānataḥ |
When, recognizing the attainment of further distinction by what comes after the previous,
tadanusāreṇa taduttaralokottaradharmādhigamāyābhisaṁpratyayaḥ, prasādaḥ, śraddadhānatā |
by that subsequent trust, serenity, and faith, [he proceeds] toward the attainment of further supramundane dharma —
sā anavamṛdyanārthena śraddhābalamityucyate |
that, in the sense of being uncrushable, is called the power of faith [śraddhā-bala].
asaṁhāyā ryā sā śraddhā devena vā, māreṇa vā, brahmaṇā vā |
Noble and unconquerable, that faith cannot be crushed — by a deva, a māra, a brahma,
kenacidvā punarloke, sahadharmeṇa kleśaparyavasthānena vā tena sā anavamṛdyetyucyate |
or anyone in the world, even by an obsession of co-dharma defilement; therefore it is called uncrushable.
tatpramukhāstatpūrvaṁgamā ye vīryādayastepibalānītyucyante |
Headed and led by it, those — energy and so on — are also called powers.
taiḥ sa balairbalavān sarvaṁ mārabalaṁ vijitya prayujyate |
Endowed with those powers, the mighty one overcomes all the māra’s armies and applies himself
tatra yaśca yacca śraddhendriyaṁ, yacca śraddhābalaṁ caturṣvetadavetya prasādeṣu draṣṭavyaṁ |
Now, the faculty of faith and the power of faith are to be seen in the four serenities of clear knowing [avetya-prasāda].
yo ’sau samyaktvanyāmāvakrāntasyāvetya prasādaḥ |
Because the serenity of clear knowing of one who has entered the fixed course of rightness [samyaktva-niyāma]
sa taddhetukastatpratyastannidānaḥ |
has that [faith-faculty/power] as its cause, condition, and source.
tasmāddhetuphalasambandhena tasyāstadadhipatiphalamiti kṛtvā |
Therefore, by cause-effect connection, that [serenity] is its predominant-effect — so it is said.
tatra vīryendriyaṁ caturṣu samyakprahāṇeṣu draṣṭavyaṁ |
The faculty of energy is to be seen in the four right exertions.
samyakprahāṇāni yāni darśanaprahātavyakleśaprahāṇāya prāyogikāṇi samyakprahāṇāni, tānyatra samyakprahāṇānyabhipretāni tāni hyatyantatāyai pāpakānāmakuśalānāṁ dharmāṇāṁ prahāṇāya samvarttante |
The right exertions which are preparatory for the abandonment of the defilements abandonable by insight [darśana-prahātavya-kleśa] — those right exertions are here intended; for they lead to the abandonment, even unto its absolute end, of evil unwholesome dharmas.
tatra smṛtīndriyaṁ caturṣu smṛtyupasthāneṣu draṣṭavyamitīmāni catvāri smṛtyupasthānānyaviśeṣaviśeṣa viparyāsaprahāṇāya samvarttante |
The faculty of mindfulness is to be seen in the four foundations of mindfulness — these four foundations of mindfulness lead to the abandonment of perversions, both general and specific.
tatra samādhīndriyaṁ caturṣu sthā dhyāneṣu draṣṭavyaṁ |
The faculty of concentration is to be seen in the four dhyānas,
yāni dhyānānyagāmitāyāṁ prāyogikāni ṇi tatra prajñendriyaṁ caturdhvāryasatyeṣu draṣṭavyamiti |
the dhyānas which are preparatory for arrival at the way; and the faculty of wisdom is to be seen in the four noble truths —
yatsatyajñānaṁ caturdhṇāmāryasatyānāmabhisamāya samvarttante te |
in the truth-knowledge which leads to the realization of the four noble truths.
śrāmaṇyaphalaprāptate, pa ya pendriyāṇi |
The five faculties are for the attainment of the fruit of asceticism [śrāmaṇya-phala].
sa eṣāmindriyāṇāme teṣāṁ ca balānāmāsevanānvayādbhāvanānvayādabahulīkārānvayānnirvedhabhāgīyāni kuśalamūlānyutpādayati |
From his resort to, cultivation of, and making-much-of those faculties and powers, he produces the wholesome roots conducive to penetration [nirvedha-bhāgīya-kuśala-mūla].
mūrdhānaḥ satyānulomāḥ kṣāntayaḥ laukikāna da gradharmāttadyathā |
patiences in conformity-with-truth [satya-anulomikī kṣānti], and supreme worldly dharmas [laukikāgra-dharma]. Now,
kaścideva puruṣaḥ agninā agnikāyaṁ karttukāmaḥ |
just as some person wishing to make a fire by fire-sticks,
The fire-stick simile at 82.12–83.4 maps the nirvedha-bhāgīya sequence onto the stages of fire-kindling: rubbing-effort = five indriya; first warmth in the lower stick = uṣma-gata; warmth rising upward = mūrdhan; smoke = satya-anulomikī kṣānti; flameless fire falling = laukikāgra-dharma; flame born = supramundane fluxless bodhyaṅga dharmas. The simile is preserved in Sarvāstivāda Abhidharmakośa VI.18, indicating shared Sarvāstivāda-Yogācāra material rather than a Yogācāra innovation. Its function: to make vivid that the nirvedha-bhāgīya are signs of supramundane fire approaching, not the fire itself.
agninārthī adharāraṇyāmuttarāraṇiṁ pratiṣṭhāpyāsa - nnutsahate, ghaṭate, vyāyacchate |
needing fire, places the upper stick on the lower fire-stick, makes effort, exerts himself, strives —
nirarcciṣamagniṁ pātayatyagnipatanasamanantarameva cārcirjāyate |
it brings down a flameless fire; and immediately upon the falling of the fire, a flame is born.
yathā arcciṣā utpannayā nena jātayā tena saṁjātayā tena agnikāyaṁ karoti |
As by the flame thus born, generated together [with the wood], the fire-mass is made —
yathā abhimanthana vyāyāma evaṁ pañcānāmindriyāṇāmāsevanā draṣṭavyā |
so by the effort of the rubbing-stick, the resort to the five faculties is to be seen.
yathā adharaṇyā tatprathamata eva ūṣmagataṁ bhavati |
As in the lower stick first there is warmth,
agnisthānīyānāmanāsravāṇāṁ dharmāṇāṁ kleśaparidāhakānāmutpattaye |
for the arising of the fire-like fluxless dharmas that burn the defilements.
yathā tasyaivoṣmaṇa ūrdhva mā gamanamevaṁ mūrdhānodraṣṭavyāḥ |
As that warmth rises upward, so the summits are to be seen.
yathā dhūmaprādurbhāva evaṁ satyānulomāḥ kṣāntayo draṣṭavyāḥ |
As the appearance of smoke, so the truth-conformity patiences are to be seen.
yathāgneḥ patanaṁ nirarcciṣa evaṁ laukikā agradharmā draṣṭavyāḥ |
As the falling of a flameless fire, so the supreme worldly dharmas are to be seen.
utpāda evaṁ lokottarā anāsravā dharmā draṣṭavyā |
arising — so the supramundane, fluxless dharmas are to be seen,
ye laukikā agradharmasagṛhītānāṁ pañcānāmindriyāṇāṁ samanantaramutpadyante |
which arise immediately after the five faculties subsumed under supreme worldly dharma.
yo ’sau yathābhūtāvabodhaḥ |
For the person who has entered the fixed course of rightness, that awakening —
samyaktvanyāmāvakrāntasya pudgalasyaitānyaṁgāni |
[understanding] things as they truly are — is constituted by these factors.
tribhiḥ śamathapakṣyaiḥ tribhirvipaśyanāpakṣyairekenobhayapakṣyeṇa |
three on the calm side, three on the insight side, and one belonging to both.
tatra yaśca dharmavinayaḥ |
[Damaged/Conjectural]: Dharma-discrimination [dharma-pravicaya],
yacca vīryaṁ, yā ca prītiritīmāni trīṇi vipaśyanāpakṣyāṇi |
energy [vīrya], and joy [prīti] — these three are on the insight side.
tatra yā ca praśrabdhiryaśca samārdhiyā copekṣā itīmāni trīṇi śamathapakṣyāṇi |
Tranquillity [praśrabdhi], concentration [samādhi], and equanimity [upekṣā] — these three are on the calm side.
smṛtirabhayapakṣyā s sarvatragetyucyate |
Mindfulness [smṛti], belonging to both, is called all-pervading.
sa tasmin samaye tatprathamato bodhyaṁgalābhācchaikṣo bhavati |
At that moment, by the first attainment of the awakening-factors, he becomes a trainee [śaikṣa],
darśanaprahātavyāścāsya kleśāḥ prahīṇā bhavanti |
His defilements to be abandoned by insight [darśana-prahātavya] are abandoned.
bhāvanāprahātavyāścāvaśiṣṭāḥ |
Those abandonable by cultivation [bhāvanā-prahātavya] remain.
sa teṣāṁ tatra ye samyakkarmāntājīvāḥ |
Of these [path factors], his [Damaged/Conjectural: right speech,] right action and right livelihood
The path-aggregates analysis at 83.21–23 is the canonical triśikṣā-mapping of the noble eightfold path: right speech + right action + right livelihood = śīla-skandha; right mindfulness + right concentration = samādhi-skandha; right view + right intention + right effort = prajñā-skandha (the prajñā-skandha identification is implicit here but explicit at 86.47–50 where they are called vipaśyanā). The printed/root line at 83.21 omits right speech, but the later recap at 86.38 has the full samyag-vāk-karmānta-ājīva triad; the English supplies right speech conjecturally. The same three-fold partition is canonical in Sarvāstivāda Abhidharmakośa VI.74.
tatra yā ca samyaksmṛtiḥ, yaśca samyaksamādhirayaṁ samādhiskandhaḥ |
His right mindfulness and right concentration make up the concentration-aggregate [samādhi-skandha].
kena kāraṇenāryāṣṭāṁgo mārga ityucyate |
For what reason is it called the noble eightfold path?
āryasya śaikṣasya dṛṣṭapadasyāyaṁ mārga iyaṁ pratipadaṣṭābhiraṁgaiḥ saṁgṛhītā ḥ |
for the noble trainee who has seen the step, this is the path, this is the practice, comprised in eight factors.
sarvakleśaprahāṇāya vimuktisākṣātkriyāyai tenocyate āryāṣṭāṁgo mārgaḥ |
for the abandonment of all defilements and for the realization of liberation — therefore it is called the noble eightfold path.
tatra yaśca bodhyaṁgakāle tattvāvabodhaḥ |
At the time of [attaining] the awakening-factors, realization of reality
The right-view definition runs across 84.3, 85.1, and 86.1. It has two components: the direct realization of reality at the time of the awakening-factors, and the later delineation of that same realization by wisdom. The prior wording 'realization that has gone forth' over-read the damaged/extracted yathāvigata and obscured the two-part structure.
pratilabdhaḥ, pratilabhya ca yattasyaiva prajñayā vyavasthānaṁ karoti |
is acquired; and having acquired it, by that very wisdom one makes a delineation
yathāvigatasyāvabodhasya, tadubhayamekatyamabhisaṁkṣipya samyagdṛṣṭirityucyate |
of that realization just as it has been attained — these two, summed up, are called right view.
yannaiṣkramyasaṁkalpaṁ saṁkalpayatyavyāpādasaṁkalpamavihinsā hiṁsā saṁkalpamayamucyate samyaksaṁkalpaḥ |
what he wills as the intention of renunciation, the intention of non-malevolence, the intention of non-cruelty — this is called right intention.
samyagdṛṣṭimadhipatiṁ kṛtvā tene na kuśalātsaṁkalpāṁ lasaṁkalpāṁ dharmyāṁ kathāṁ kathayati |
making right view predominant, he speaks the dharma-talk born of that wholesome intention.
sa ceccīvarapiṇḍapātaśayanāsanaglānapratyayabhaiṣajyapariṣkārairatīthī rthī bhavati |
If he needs robes, alms-food, lodging, medicine, [or other] requisites,
pratikrame saṁprajānamvi dvi hārī bhavatyālokitavyavalokite |
and the returning, in which he dwells with full awareness — in looking out and looking around,
sāṁghaṭīcīvarapātradhāraṇe, aśitapītakhāditāsvādite |
in wearing the saṅghāṭi and robes, and carrying the bowl; in eating, drinking, chewing, tasting;
vihāragato vā punaḥ paryeṣiteṣu cīvarādiṣu gate, sthite, niṣaṇṇe |
or, having gone to the dwelling, [in handling] the sought robes etc., in going, standing, sitting,
yāvannidrāklama prati vinodane saṁprajānadvihārī bhavati |
up to the dispelling of sleep-fatigue — he dwells with full awareness.
sa taccīvaraṁ yāvadbhaiṣajyapariṣkāraṁ dharmeṇa paryeṣate |
He seeks robes [and] up to medicine and requisites by means of the dharma.
yāvanmithyā .......... dharmavivarjitaḥ so ’sya bhavati |
[Damaged]: Up to being free of the dharma of wrong livelihood — that for him is
ye punarviratisaṁgṛhītāḥ |
The right actions and livelihoods subsumed under the abstinences [virati],
te anena pūrvameva manaskāralābhādbodhyaṁgaireva saha labdhā bhavanti |
these have been obtained along with the awakening-factors by virtue of the prior attainment of mental engagement.
yopyāpakāntāni śīlānyucyante |
And [they are] called ‘virtues in conformity with what is loved’ [āpakānta-śīla].
The local phrase is āpakāntāni śīlāni, not nirvedha-bhāgīya-śīla. The explanation at 86.25–29 derives the label from the cluster iṣṭa, kānta, priya, and manāpa: these virtues conform to what has long been loved or esteemed by the noble ones.
kena kāraṇena dīrgha kālaṁ hyetadāryāṇāṁ satāṁ samyaggatānāmiṣṭaṁ kāntaṁ priyaṁ mana āpaṁ kaccidahaṁ tadvāgduścaritasya, kāyaduścaritasya, mithyājīvasyākaraṇaṁ |
For what reason? For a long time those virtues had been esteemed, dear, beloved, and agreeable to the noble ones, the rightly-gone: ‘would that I might attain the restraint of non-doing of misconduct of speech, body, and wrong livelihood —
kāntaṁ priyaṁ mana āpaṁ tadanena tasminsamaye pratilabdhaṁ bhavati |
dear, beloved, agreeable — that is now attained by him at that moment.
tasmādāpakāntamityucyate |
Therefore they are called ‘in conformity with what is loved’ [āpakānta].
The bracket now follows local āpakānta. The English keeps 'in conformity with what is loved' because 86.25–28 glosses the object through the cluster iṣṭa, kānta, priya, and manāpa.
tathā hi sa labdheṣvāpakānteṣu śīleṣu, na saṁprajā nā no mṛṣāṁ vācaṁ bhāṣate |
For when he has attained the virtues in conformity with what is loved,
iti tānyāpakāntāni śīlānyadhipatiṁ kṛtvā mārgabhāvanākāle yāvatpravartate |
Thus, making those virtues-in-conformity-with-what-is-loved predominant while cultivating the path,
yacca kāyakarma yaścājīvaḥ tepi samyagvākkarmāntājīvā ityucyante |
the bodily action and the livelihood — these too are called right speech, action, and livelihood.
vākkarmāntājīvasanniśrayeṇa bhāvanāprayuktasya |
based on speech, action, and livelihood — when he applies cultivating effort,
yacchando yaśchando , vīryaṁ, vyāyāmo, niṣkramaḥ, parākramasthāma āraṁbhaḥ |
whatever desire, vigor, effort, leaving-behind, advance, stamina, undertaking,
samyagvyāyāmaśamathaḥ |
[Damaged/Conjectural]: right effort.
The line defining the effort factor ends with noisy samyagvyāyāmaśamathaḥ. The noble eightfold path has right effort, not 'right calm'; calm is analyzed immediately afterward at 86.45–50 through right mindfulness and right concentration. English therefore marks the line conjectural/corrupt and reads the intended right-effort factor.
yaccatvāri smṛtyupasthānānyadhipatiṁ kṛtvā aviparyāyasaṁgṛhītā smṛtiḥ navākārā vihārakaraṇīyaṁ punardvividhaṁ |
Making the four foundations of mindfulness predominant — the mindfulness subsumed under non-perversion — the nine-mode dwelling-task is again twofold:
tatra yā ca samyaksamṛtiryaśca samyaksamādhisyaṁ śamathaḥ |
Right mindfulness and right concentration are calm.
evaṁ pariśuddhān samyagvākkarmāntājīvānniśritya śamathavipaśyanāṁ bhāvayati |
Thus, depending on the purified right speech, action, and livelihood, he cultivates calm and insight.
kālena kālaṁ niravaśeṣasaṁyojanaprahāṇaṁ sākṣātkarotyagraphalamarhattvaṁ, prāpnoti |
From time to time he realizes the complete abandonment of all fetters and attains the supreme fruit, arhatship.
prākarṣikaśca kañca bhāvanāmārgaḥ rgaṁ |
The initial [path] and the cultivation-path [bhāvanā-mārga]
jñānamātrapratibaddhavastudarśanamārgaḥ jñānotpattimātreṇa kleśān prajahātyanena kāraṇena vākkarmāntājīvā bhāvanāmārge vyavasthāpitāḥ |
The insight-path [darśana-mārga] abandons defilements by mere knowledge-of-the-bound-thing, by mere arising of knowledge. For this reason, [right] speech, action, and livelihood are established [as belonging] in the cultivation-path.
The darśana-mārga / bhāvanā-mārga distinction at 86.53–55 is one of the chapter's most important technical pivots. The darśana-mārga (insight-path) abandons defilements by mere knowledge-of-the-bound-thing — a single insight that, once arisen, completes its work in one moment. The bhāvanā-mārga (cultivation-path) abandons defilements by long-time practice — repeated familiarization with what insight has already seen. This is why right speech/action/livelihood are placed in the cultivation-path: they require sustained living-out, not just seeing. The standard Sarvāstivāda Abhidharmakośa VI.28+ analysis treats darśana as the sixteen-moment penetration of the four truths, bhāvanā as everything subsequent up to arhatship.
iti ya evameṣāmanayā ānupūrvyā saptatriṁśatāṁ bodhapakṣyāṇāṁ dharmāṇāmabhyāsaḥ, paricayaḥ |
Thus, this sequence of practice — familiarization with the thirty-seven dharmas favorable to awakening [saptatriṃśat-bodhipakṣya-dharma] —
srota āpattiphalaṁ, sakṛdāgāmiphalaṁ |
the fruit of stream-entry, the fruit of once-returning,
anāgāmiphalamagraphalamarhattvaṁ |
the fruit of non-returning, and the supreme fruit, arhatship.
mārgaḥ, kleśaprahāṇaṁ phalaṁ |
asceticism is the path; the abandonment of defilements is the fruit.
api ca pūrvotpannasya mārgasya paścādutpanno mārgaḥ |
Moreover, the path arisen later, after the previously arisen path,
tatra kena kāraṇena catvāri vyavasthāpitāni |
For what reason are four [fruits] established?
caturvidhakleśaprahāṇapratipakṣatayā |
by way of antidote to the abandonment of four kinds of defilements.
tadyathā nirvastukānāṁ kleśānāmapāyagamanahetubhūtānāṁ prahāṇātpratipakṣotpādācca srota āpattiphalaṁ vyavasthāpitaṁ |
Namely: from the abandonment of the baseless defilements [nirvastuka-kleśa] that cause going to the lower realms, and from the arising of antidote, the fruit of stream-entry is established —
The stream-entry fruit is first tied to the abandonment of nirvastuka ('baseless') defilements that cause going to the lower realms. The bracket now follows local nirvastuka-kleśa rather than importing a normalized apāya-gamanīya-kleśa label. The three saṃyojana (fetters) — satkāya-dṛṣṭi (identity-view), śīla-vrata-parāmarśa (clinging-to-virtue-and-vow), and vicikitsā (doubt) — are then tied to three sociological positions at 86.74–84: the householder (whose obstacle is identity-view, which prevents engaging the path at all), the ill-stated dharma-vinaya (whose obstacle is virtue-and-vow-clinging, which leads to wrong practice), and the well-stated dharma-vinaya (whose obstacle is doubt, which prevents penetration even when training rightly). This three-way positional analysis is unusual — Pāli sources typically give the three fetters as a flat list. The functional reading here makes them a developmental sequence: each fetter is the characteristic obstacle of its stage of religious life, and stream-entry abandons all three at once. The English at 86.74 follows the local order (gṛhi-pakṣa, durākhyāta-dharma-vinaya, svākhyāta-dharma-vinaya) and renders vicikitsātaś coccalitaḥ as being unsettled by doubt.
trayāṇāṁ tu saṁyojanānāṁ prahāṇādvyavasthāpitaṁ |
[that is,] it is established from the abandonment of the three fetters [saṃyojana-traya].
bhagavatā triṣu pakṣeṣu, gṛhipakṣe, durākhyātadharmavinaya pakṣe ca, trayāṇāṁ saṁyojanānāṁ mārgotpattaye vivṛddhākaratvāt |
The Blessed One [taught] the three fetters as obstacles to the arising of the path in three positions — [that of the] householder, [that of the] ill-stated dharma-vinaya, and [that of the] well-stated dharma-vinaya — and [their abandonment is] for the abandonment of the three fetters.
tatra gṛhipakṣe satkāyadṛṣṭiḥ |
In the householder, [the fetter is] identity-view [satkāya-dṛṣṭi],
yayā yamādita eva na prayutyata ityādita u t trāsikā satkāyadṛṣṭiḥ |
by which from the very start he does not engage in the path — terror-bringing identity-view.
durākhyātedharmavinaye śīlavrataparāmarśaḥ |
In the ill-stated dharma-vinaya, [the fetter is] clinging-to-virtue-and-vow [śīla-vrata-parāmarśa].
uccalitasyāpi mithyāpratipādayati |
Even one who has set out, it makes him practice wrongly,
svākhyāte dharmavinaye vicikitsātaścoccalitaśca bhavati |
In the well-stated dharma-vinaya, he is unsettled by doubt [vicikitsā].
api svābhyāsāttasya yāvad yathābhūtadarśanaṁ na bhavati |
but, even when training, as long as he has no realization of as-it-is —
jñeyavastuni tāvatkāṁkṣā vimatayo vibandhakarā bhavanti |
in the knowable, the doubts and indecisions are obstructive
anena tāvatkāraṇena srota āpattiphalavyavasthānaṁ |
Thus the delineation of the fruit of stream-entry.
tasyāsya srota āpannasya paraṁ sapta bhavā avaśiṣṭā bhavanti |
For this stream-enterer, at most seven existences remain.
yadā janmaprābandhikānkleśānprajahāti |
When he abandons the defilements that bind to birth —
devabhavasaṁgṛhītānmanuṣyasaṁgṛhītāṁśca |
those subsumed under deva-existence and human-existence —
yeṣāṁ prahāṇātparamekaṁ devabhavamabhinirvarttayatyekaṁ manuṣyabhavaṁ |
by the abandonment of which he produces only one further deva-existence and one human-existence,
tasminsamaye sakṛdāgāmiphalaṁ vyavasthāpyate |
at that moment the fruit of once-returning [sakṛd-āgāmin] is established.
yadā tu devabhavameva kevalamabhinirvarttayati |
When, however, he produces only a deva-existence,
iha pratyāgamajanmikaṁ kleśaṁ prahāya tadā anāgāmiphalaṁ vyavasthāpyate |
having abandoned the defilement that brings to a return-birth here — at that moment the fruit of non-returning [anāgāmin] is established.
sarvabhavopapattisaṁvarttanīyakleśaprahāṇādagraphalamarhattvaphalaṁ vyavasthāpyate |
From the abandonment of all the defilements conducive to existence and rebirth, the supreme fruit, arhatship, is established.
tatpunaḥ sakṛdāgāmiphalaṁ trayāṇāṁ saṁyojanānāṁ prahāṇādrāgadveṣamohānāṁ ca |
Moreover, the fruit of once-returning is established by the Blessed One [as the path-stage marked] by the abandonment of the three fetters together with the diminution of lust, hatred, and delusion.
paṁcānāmavarabhāgīyānāṁ saṁyojanānāṁ prahāṇādanāgāmiphalaṁ |
From the abandonment of the five lower fetters [pañca-avara-bhāgīya-saṃyojana], the fruit of non-returning.
paryādāya sarvakleśaprahāṇādarhattvaphala midamucyate bhāvanāphalaṁ |
From the complete abandonment of all defilements, the fruit of arhatship — this is called the fruit of cultivation.
tatra ye rāgadveṣamohamānavitarkacariteṣu tāḥ pudgaleṣu lāḥ pūrvaṁ taiḥ tāvaccaritaviśodhane ālambane caritaṁ viśodhayitavyaṁ |
Now, in those persons of lust-, hatred-, delusion-, conceit-, or applied-thought conduct, the conduct should first be purified by means of a conduct-purifying object.
teṣāṁ pratiniyatameva tadālambanamavaśyaṁ taistenālambanena prayoktavyaṁ |
For them, that object is fixed; they must necessarily apply themselves to that object.
samabhāgacaritasya tu yatra priyārohitā |
But for one of even-balanced conduct [sama-bhāga-carita], wherever there is delight,
tatra tena prayoktavyaṁ kevalaṁ cittasthitaye |
with that he should apply himself, simply for mental abiding,
yathā samabhāgacarita evaṁ mandarajasko veditavyaḥ |
As with the even-balanced, so with the one of slight dust [manda-rajaska] is to be understood.
ayaṁ tveṣāṁ viśeṣo rāgādicaritaḥ prayujyamānaścireṇādhigantā bhavati |
Their distinction is this: one of lust-conduct etc., applying himself, becomes one who attains [mental abiding] only after a long time;
samabhāgacarito nāticireṇa, mandarajaskastu āśu tvarita tvaritaṁ cittasthitamadhigacchati |
the even-balanced, not in too long a time; the manda-rajaska, however, swiftly, very swiftly attains mental abiding.
tatroktāni pūrvaṁ rāgacaritānāṁ pudgalānāṁ liṁgāni |
The marks of persons of lust-conduct etc. were stated before.
samabhāgacaritasya pudgalasya mandarajaskasya ca katamāni liṁgāni |
What are the marks of the person of even-balanced conduct and of the manda-rajaska?
samabhāgacaritasya pudgalasya sarvāṇi tāni liṁgāni saṁvidyante |
in the person of even-balanced conduct, all those marks are present
yāni rāgādicaritānāṁ, tāni rāgā dī ni tu nādhimātrāṇi, na pradhānāni |
which belong to persons of lust-conduct etc., but the lust and so on are not predominant, not pre-eminent.
tathā rāgādicaritānāṁ samaprāptāni bhavanti pratyayeṣu satsu na prajñāyante |
Thus, when persons of [merely] even-balanced lust-conduct etc. encounter conditions, their lust and so on are not manifest.
tatra mandarajaskasya pudgalasya liṁgāni |
Now, the marks of the manda-rajaska (one of slight dust):
anāvṛto bhavatyādiśuddhasaṁbhārasaṁbhṛtaḥ |
he is uncovered [by hindrances] and possessed of requisites that are originally pure.
Manda-rajaska (one of slight dust) — the canonical stream-of-yogis term for the practitioner whose karmic-defilement-result coverings are minimal at the outset. The threefold āvaraṇa analysis at 88.24–43 is canonical: karma-āvaraṇa (the five ānantarya plus other intentional heavy karma), kleśa-āvaraṇa (intense or long defilement-states unresponsive to standard antidotes), and vipāka-āvaraṇa (rebirth in a realm where the path cannot arise: lower realms, certain heavens, frontier regions, or with sense-faculty impairment). The manda-rajaska is one in whom all three coverings are absent — the ideal recipient of the gradual training described in [sbh4.1](sbh4.1.html)+.
prasādabahulo medhāvī puṇyavān guṇānvitaśca bhavati |
He is full of serenity, intelligent, of merit, and endowed with virtues.
yā dṛṣṭe dharme caritaviśodhanenālambanaviśodhanena na śakyate viśodhayituṁ |
which in the seen-dharma cannot be purified by conduct-purifying or object-purifying.
tatra vipākāvaraṇaṁ yatrāryamārgasya apravṛttiraprasāda upapattyāyatane |
The covering of result consists in the non-functioning of the noble path and absence of serenity in a realm of rebirth.
The vipāka-āvaraṇa passage distinguishes two result-covering cases: birth in a realm where the noble path does not function, and birth in a realm where the path can function but this person is blocked by impairments such as deaf-mutism or hand impairment. The English should not add a negative to 88.41; the contrast depends on apravṛtti at 88.39 versus pravṛtti at 88.41.
tatropapatro jāto bhavatyeḍamūko hastasaṁbādhikaḥ apratibalo bhavati |
Born and present there, he becomes deaf-mute, hand-impaired, incapable
subhāvitadurbhāvitānāṁ dharmāṇāmarthamājñātuṁ |
of understanding the meaning of dharmas well- or ill-cultivated.
tatrādiśuddhiḥ, śīlaṁ ca suviśuddhaṁ dṛṣṭiśca ṛjvī |
Now, [the manda-rajaska is marked by] original-purity, virtue thoroughly pure, and upright view.
tatra dṛṣṭi tṛptitā jātā śradadhāṁ ddhā saṁprayogāt |
Uprightness of view [dṛṣṭi-ṛjutā] is born from faith, through conjunction with conviction [adhimukti].
The upright-view passage is controlled by the heading dṛṣṭiś ca ṛjvī at 88.44 and the conclusion dṛṣṭi-ṛjutā at 88.63. The noisy 88.47 extraction should not be made into a separate term dṛṣṭi-tṛpti ('satisfaction-in-view'). The four modes are conviction/faith, guilelessness, well-considered Dharma-meaning free from doubt, and twofold-path practice that proceeds to distinction.
adhimuktisaṁprayogāddhi tamāryā a śāṭhyatayā sucintita dharmārthasya niḥkāṁkṣanirvicikitsāprayoganiryāṇatayā yā dṛṣṭiḥ śraddhayā saṁprayuktā |
Because it is conjoined with conviction, guilelessness, well-considered Dharma-meaning, freedom from doubt and indecision, and practice that leads out,
asmāddharma vinayādasaṁhāryādadhimuktyā ca saṁprayuktā buddhānāṁ buddhaśrāvakāṇāṁ ca |
the view conjoined with faith is not carried away from this Dharma-Vinaya; it is conjoined with conviction in the Buddhas and the Buddha-disciples.
anityamanubhava na manityāni copapattyāyatanā ni |
He resolves upon impermanence, upon the impermanent realms of rebirth,
gaṁbhīrāṁ ca deśanāṁ, avyākṛtavastu cādhimucyate |
upon the deep teaching, and upon the undeclared matters.
vigatamāyāśāṭhyā ca yā dṛṣṭiḥ yayā ṛjuko bhavati |
Free of guile and pretense, the view by which he becomes straight,
dharmāṇāṁ vānityatāmārabhyaṁ, duḥkhatāṁ, śūnyatāmanātmatāmarthaḥ suvicintitobhavati |
Of the dharmas — beginning from impermanence, suffering, emptiness, selflessness — the meaning is well-considered,
dvedhā pathā gato viśeṣāya paraiti |
Going by both paths [śamatha and vipaśyanā], he attains further distinction.
tatra saṁbhārasaṁbhṛtatāvistareṇa saṁbhāraḥ |
The equipped-with-requisites, the requisite-collection — in detail —
puṇyasaṁbhāro, jñānasaṁbhāraḥ, pūrvako, dṛṣṭadhārmikaśca |
merit-requisite, knowledge-requisite, prior, and pertaining to the present.
tatra puṇyasabhāro yenāpyetarhi ānulomikāḥ pariṣkārāḥ prādurābhavanti |
The merit-requisite is that by which conforming requisites manifest,
subhāṣitadurbhāṣitānāṁ dharmāṇāmarthamājñātuṁ |
of understanding the meaning of dharmas well- or ill-stated.
ānulobhikāyā dharmadeśanāyāḥ, arthadeśanāyāḥ, avavādānuśāsanyāḥ |
of conforming dharma-teaching, meaning-teaching, and admonition.
tatra pūrvako yenaitahi rhi pa ri pakvānīndriyāṇi labhate |
The prior [requisite] is that by which now the faculties become mature,
tathā paripakvendriyasya śīlasamvara, indriyasamvara iti vistareṇa pūrvavat |
Thus, for one whose faculties are matured, the restraint of virtue and the restraint of the senses [follow], in detail as before.
yathāśāstaryevaṁ dharme, śikṣāyāmiti vistareṇa pūrvavat |
As toward the Teacher, so toward the dharma and the training, in detail as before.
tatra medhā yayā āśu dharmamudgṛhṇāti |
Intelligence is that by which he quickly grasps a dharma,
cireṇa dharmamarthaṁ ca na vistārayati |
does not take a long time to unfold Dharma or its meaning,
prāsādiko dīrghāyurbhavatyādeyavākyo, maheśākhyo, jñāto bhavati |
pleasant, long-lived, of acceptable speech, of great fame, known,
guṇā alpecchatādayo veditavyāḥ |
the virtues to be understood are few-desires [alpa-icchatā] and so on.
yathoktaṁ śramaṇālaṁkāre tairayaṁ prakṛtyaiva samanvāgato bhavati |
As said in the ‘Ornament of a Recluse’ [Śramaṇa-alaṃkāra], with these he is naturally endowed.
itīmānyevaṁ bhāgīyāni mandarajaskasya pudgalasya liṁgāni veditavyāni |
Such are the marks of the person of manda-rajaska to be understood.
tadyathā śramaṇo, brāhmaṇo, brahmacārī, bhikṣuryati ḥ , pravrajitaśceti |
namely, recluse [śramaṇa], brāhmaṇa, brahma-farer [brahmacārin], monk [bhikṣu], ascetic [yati], and renunciant [pravrajita].
The six pudgala-prajñapti (person-designations) — śramaṇa, brāhmaṇa, brahmacārin, bhikṣu, yati, pravrajita — are reclaimed Vedic/general-religious terms whose Buddhist redefinitions paragraphs 89–93 work out. Standard procedure in the Yogācārabhūmi: take a term used outside the dispensation, distinguish its conventional usage from its noble-Dharma usage, and define the noble usage by reference to defilement-abandonment. The earlier bracket vrātya/yati imported a non-local label; the root and later definition at 92.2-92.13 use yati. The closing quotation at 89.39–44 is the canonical cattāro śramaṇa sūtra preserved in Pāli (DN 16, MN 11) — affirming that true śramaṇas exist only where the eightfold path is known.
sa mārgajīvī |
lives by the path.
Mārga-jīvin is a path-person label: one who lives by the path, i.e. one whose practice is still alive and path-conducive. The English should never read 'liver of the path,' which looks anatomical rather than verbal.
yo mithyāpratipannaḥ sa mārgadūṣī |
He who has entered upon wrong practice is the defiler of the path.
yośeṣaṁ rāgadveṣamohakṣayamanuprāptaḥ |
as one who has attained the destruction of lust, hatred, [and] delusion without remainder.
yo rāgadveṣamohavinayāya dharmaṁ deśayati |
one who teaches the Dharma for the subduing of lust, hatred, and delusion.
supratipanno yo rāgadveṣamohavinayāya pratipannaḥ |
The rightly-practicing one: one who has entered upon practice for the subduing of lust, hatred, and delusion.
duḥśīla ḥ , pāpadharmā, mithyā pratipannaḥ |
[Wrongly-practiced:] of evil virtue, evil dharma, wrongly practiced.
śaikṣāśaikṣā mārgajinā ityucyante |
trainees and non-trainees [i.e., the noble persons] are called victors over the path
darśanabhāvanāprahātavyānāṁ kleśānāṁ vijayāttatra tathāgato bodhisattvaścāyatyāṁ bodhāya pratipannāḥ |
by [virtue of their] conquest of defilements abandonable by insight and cultivation; [and] there [also] the Tathāgata, [as well as] the bodhisattva practiced for awakening in the future [are so called].
śrāvakāśca sūtradharā, vinayadharā, mātṛkādharāśca |
And disciples — sūtra-bearers, vinaya-bearers, mātṛkā-bearers,
dharmanetrīṁ pravarttayanti |
who set Dharma-guidance in motion —
Dharmanetrī is guidance or leading by Dharma, not dharma-cakṣus ('Dharma-eye'). The path-teachers are those who hold the conventional Dharma-Vinaya and set Dharma-guidance in motion.
tatra ye pṛthagjanakalyāṇakā ātmahitāya pratipannā śajjinaḥ mārgadeśikāḥ |
[Damaged/Conjectural]: Now, [as for] the good worldlings who have entered upon practice for their own benefit — [those who live by the path] —
The printed/root line pṛthagjana-kalyāṇakā ātmahitāya pratipannā śajjinaḥ mārgadeśikāḥ is corrupt in the transition into the mārga-jīvin explanation. The surrounding lines require the group of good worldlings engaged in practice for their own benefit, then explicitly conclude at 89.29 and 89.31 that these are mārga-jīvinaḥ ('those who live by the path'). The English marks the line conjectural and reads the internally required category.
aprāptasya prāptaye anadhigatasyādhigamāya āsākṣātkṛtasya sākṣātkriyāyai prayuktā, bhavyāśca pratibalā, yāvadasākṣātkṛtasya sākṣātkriyāyai |
applied for the attainment of the not-yet-attained, for the realization of the not-realized, for the direct touching of the not-yet-touched; fit and capable, [and so on] up through [their being capable of] the realization of the not-yet-realized.
apyeṣāmūṣmā yene ya masya āryasya prajñendriyasyotpattaye, na mṛtā jīvantītyucyate |
In them there is warmth for the arising of this noble wisdom-faculty; they are not dead, but are said to be alive [as practitioners].
tatra yoyaṁ pudgalo duḥśīlaḥ pāpadharmā yāvadabrahamacārī brahmacārī ri pratijñaḥ |
Now, that person who is of evil virtue, evil dharma, [and so on] up through [the formula] ‘non-celibate, claiming to be celibate,’
ayamucyate mārgadūṣī dūṣitonena mārgo bhavati mūlata āditaḥ |
he is called defiler of the path — by him the path is defiled from the root, from the beginning,
satyāṁ saṁvidyamānāyāṁ mārgadeśanāyāṁ sati saṁvidyamānedhigame |
even though the teaching of the path exists, even though the [possibility of] realization exists.
iha yāvaccaturthaḥ |
Here [there are recluses] as far as the fourth [stage of fruit, i.e., arhatship];
tatra prathamaśramaṇastatra yāvaccaturtha iti |
there is the first recluse, [and] there [are recluses] as far as the fourth.’
tatra jātibrāhmaṇaḥ |
Now, the jātibrāhmaṇa (brāhmaṇa by birth):
Restored from PDF 4748-4749. The pre-existing JSON had a stitched clause (visible in the doubled
tatra tatra) that collapsed the jātibrāhmaṇa definition into the start of the saṁjñābrāhmaṇa definition, dropping the birth-lineage description (kulajāto, yonijo, mātṛsambhūtaḥ, utpanno mātṛtaḥ pitṛtaḥ). The three brāhmaṇa categories — by birth, by designation, by engagement — now appear in full source order.yo 'yaṁ jātibrāhmaṇaḥ kulajāto, yonijo, mātṛsambhūtaḥ | utpanno mātṛtaḥ, pitṛtaḥ |
this one who is a jātibrāhmaṇa — family-born, womb-born, mother-arisen, [duly] produced from mother and from father.
tatra saṁjñābrāhmaṇa iti loke nāma bhavati, saṁjñā, samājñā, prajñaptirvyavahāraḥ |
Now, the saṁjñābrāhmaṇa (brāhmaṇa by designation) — in the world this becomes [his] name: notion, designation, convention, usage.
vāhitā bhavantyanena pāpakā akuśalā dharmāḥ |
by whom the evil unwholesome dharmas have been removed.
yathoktaṁ na kāryaṁ brāhmaṇasyāsti |
As was said: ‘There is no [further] task for the brāhmaṇa;
tadantaraprahāyī, tadatyantaprahāyī ca |
the in-between-abandoner [antara-prahāyin], [and] the absolute abandoner [atyanta-prahāyin].
The local root has tad-antara-prahāyī and tad-atyanta-prahāyī. The brackets now follow the local forms rather than importing normalized vimadhya- or ātyantika- labels.
yo brahmacaryā t punardharmātprativirato bhavati |
one who is [now] restrained from the non-celibate dharma,
tatra tadantaraprahāyī yo laukikena mārgeṇa kāmavītarāgaḥ pṛthagjanaḥ |
The in-between-abandoner: one who is free of lust by the worldly path, [but still] a worldling.
bhikṣatīti bhikṣuḥ |
[1] ‘he begs, therefore he is a monk’ [bhikṣ → bhikṣu, by etymology];
bhinnakleśatvādbhikṣuḥ |
[4] monk because his defilements are broken [bhinna-kleśo bhikṣuḥ];
jñapticaturthena karmaṇopasampādito bhikṣuḥ |
[5] monk ordained by the fourth-formal-motion procedure [jñapti-caturtha-karman].
yokuśalād vākkāyakarmaṇaḥ prativirataḥ |
the one restrained from unwholesome bodily and verbal action;
yasya darśanaprahātavyāḥ kleśāḥ prahīṇā utpannotpannañca |
the one for whom the defilements to be abandoned by insight are abandoned, and [as for] each arisen
vitarkaṁ vyāpādavihi taṁ vitarkamabhidhyāvyāpādadṛṣṭimithyādṛṣṭikrodhopanāhamrakṣapradāśādīnyāpāyikān i sthānāni nairayikāni ṇi |
applied thought — malevolent applied thought and harmful applied thought; covetousness, malevolence, wrong view, false view, anger, resentment, concealment, spite, and the like — states leading to lower realms, hellish,
The defilement-restraint list contains harmful and malevolent applied thoughts, then a cluster of lower-realm-producing states: covetousness, malevolence, wrong view, false view, anger, resentment, concealment, spite, and the like. The earlier 'malicious joy' was not a good rendering for pradāśa, and 'bad-bound matters' obscured the āpāyika/nairayika/durgatigāmin sequence.
aśramaṇakārakāṇyutpannotpannāni nādhivāsayati |
making one a non-recluse — as they arise, he does not allow [them],
paryavasthānasaṁyama, ubhayasaṁyamaśca |
restraint of obsession [paryavasthāna] and restraint of both [obsession and latent tendency, anuśaya].
svāravyātadharmavinayo, durākhyātadharmavinayaśca |
[those in the] well-stated Dharma-Vinaya and [those in the] ill-stated Dharma-Vinaya.
bhikṣurbhikṣuṇī, śikṣamāṇā, śrāmaṇera ḥ , śrāmaṇerī |
monk, nun, probationer, male novice, female novice.
api ca pravrājayatyātmanaḥ pāpakānakuśalān dharmān sa pravrajita ityucyate |
Moreover, he [is one who] renounces from himself the evil unwholesome dharmas — [such a one] is called renunciant
tadyathā tīrthika ḥ , parivrājo vrāḍ , nirgrantho vā, parivrājakopāṇḍuroga iti |
namely the tīrthika, the wanderer [parivrājaka], the Jain, the white-clad wandering ascetic,
tenāhaṁ ha śramaṇo, brāhmaṇo, brahmacārī, bhikṣuryatiḥ, pravra ........................................ ra-ca |
[Damaged]: Thus [the six designations] — recluse, brāhmaṇa, brahma-farer, monk, ascetic, renunciant — [are to be understood] … and so on.
Damage note for 93.10–93.19: the source has several lacunae in the person-designation and time-distinction transition. The surrounding argument remains legible enough to translate, but these damaged segments should not be used for close philological claims without checking a parallel witness.
kālaprabhedaḥ dīrghakālabhāvitamārgo, na dīrghakālabhāvitamārgaśca |
Time-distinction: long-time-cultivated path, and not-long-time-cultivated path.
itīme catvāraḥ prabhedāḥ kathaṁnidānāni bhavanti |
These four distinctions — what are their bases?
yadvā saṁpra ......................................... jña upāyajña ḥ kuśala ityarthaḥ |
[Damaged]: Or wise … wise in means, skilful — that is the meaning.
sātatyapakṣe prayogo gaḥ sātatiko nipakva ityucyate |
Application on the side of continuity, continuous, alert — so it is called.
dīrghakālabhāvitabhāvita ........................................... trayeṇa bhedena |
[Damaged]: Long-time-cultivated cultivation … through the threefold distinction.
yogaprayogakālabhedenāptānāṁ pudgalānāṁ vyavasthānaṁ yastāvadpudgalaḥ aparipakvendriyaḥ |
By way of yoga-application-time-distinction, the establishment of persons: the person of unripe faculties,
sa tāvadupāyajñopi sātatikopi kṛtaparicayopi nārādhako bhavati |
even if skilled in means and continuous and experienced, does not succeed
tatra paripakvendriyaśca ............................... jño bhavati |
[Damaged]: There, of ripe faculties and …, knower of means.
upāyajño na kṣiprābhijño bhavati |
knower of means, but not of quick knowledge.
Kṣiprābhijña in this path-typology context is 'quick-knowledge' or 'quickly knowing,' matching the painful/pleasant practice by slow/quick knowledge matrix earlier in the chapter. It should not be inflated to 'quick supernormal knowledge' here.
tatra paripakvendriyo, bhavatyupāyajño, na sātatiko, na kṛtaparicayaḥ |
There, ripe faculties, knower of means, not continuous, not experienced —
sātatikaḥ, kṛtaparicayaśca bhavatyevaṁ sa ārādhako bhavati |
continuous, experienced — he is one who succeeds.
kṛtasvakāryaśca bhavati kṛtyakṛtyaḥ |
And he has accomplished his own task; he is task-done.
tatra catvāro mārāḥ saṁbahulāni mārakarmāṇi |
Now, the four māras and the many māra-actions
tadyathā- skandhamāraḥ, kleśamāraḥ, maraṇamāraḥ |
namely, the aggregate-māra [skandha-māra], the defilement-māra [kleśa-māra], the death-māra [maraṇa-māra],
The four māra — skandha-māra (aggregate-māra), kleśa-māra (defilement-māra), maraṇa-māra (death-māra), devaputra-māra (deva-son-māra) — are the canonical Yogācāra fourfold. The local root uses maraṇa-māra, not the normalized mṛtyu-māra, so the bracket follows the local form. The Pāli tradition has variations (sometimes with abhisaṅkhāra-māra, conditioning-māra, instead of one of these). The Yogācāra functional analysis at 94.13–15 is unusual and worth noting: the four māras are causally interlinked — death-māra is what one dies from (aggregates), and what one dies into (new aggregates), and what makes one yield to death (defilements that obstruct surmounting it), and what blocks the surmounter (deva-son-māra creating obstacles).
paṁcopādānaskandhāḥ skandhamāraḥ |
The five aggregates of clinging are the aggregate-māra.
traidhātukāvacarāḥ kleśāḥ |
The defilements pertaining to the three realms are the defilement-māra.
teṣāṁ teṣāṁ sattvānāṁ |
— those of this-and-that beings.
Restored from PDF 4797-4799. The pre-existing JSON had a stitched clause
teṣāṁ teṣāṁ niścayaprāptaḥ antarāyam upasaṁharati that collapsed three clauses of source: the closing of the kleśamāra definition, the maraṇamāra definition, and the opening of the devaputramāra definition. The māra-typology now reads in source order: skandhamāra (94.8) — kleśamāra (94.9-10) — maraṇamāra (94.11) — devaputramāra (94.12 onwards).tasmāt tasmāt sattvanikāyāḥ yayādyanmaraṇaṁ kālakriyā maraṇamāraḥ |
From this-and-this group of beings, whatever first-of-all death — the time-event — is death-māra.
yo 'pyakuśalapakṣaprayuktasya skandhakleśamṛtyusamatikramāya kāmadhātūpapanno devaputraḥ |
And the deva-son, born in the realm of desire, who [opposes] one engaged in transcending the aggregates, defilements, and death by the side of unwholesomeness —
yaścāsau mṛtyuryena ca mṛtyuṁ namayati, krāmayatyantarāyikena vastunā |
and that death itself, and that by which he yields to death — [namely,] by an obstructive [aggregate-]object that brings [him to] death —
ityetadadhikṛtya catvāro mārā vyavasthāpitāḥ |
by reference to this, the four māras are established.
tatra pañcasūpādānaskandheṣu jāteṣu varddhamāneṣu mriyate |
[That is,] when the five aggregates of clinging, born and grown, perish,
kleśāṁ śān janayatyāyatyāṁ jātaśca mriyate |
having generated defilements, [the new aggregates,] born in the future, perish [as well];
cyutiśca cyavanatā satvānāṁ jīvitendriyanirodhaḥ |
[the] falling, [the] falling-away of beings, cessation of the life-faculty,
kālakriyā svabhāva eva mṛtyuḥ |
passing of time — own-nature itself is [what we call] death.
devaputramāraśca maraṇa samatikramāya prayuktasyāntarāyamupasaṁharati |
And the deva-son-māra creates obstacle for one applied to the surmounting of death,
yena naiva vā śaknoti maraṇadharmatāṁ samatikramitum |
by which he is unable to surmount the death-nature,
tatrāvaśagato mārasya bhavati laukikamārgavītarāgaḥ pṛthagjanaḥ |
Now, the worldling free of lust by the worldly path comes under the māra’s sway,
ihasthastatropapanno vā, a vaśagataḥ |
whether remaining here or reborn there, [he is] under [Māra's] sway;
The worldly-path dispassionate worldling remains under Māra's sway whether he remains here or is reborn elsewhere, because worldly dispassion does not cut the underlying bondage. At 96.22, dṛṣṭy-anumata is approving or agreeing with a view, here in the company of evil friends, not simply following one's own view.
punaryaḥ avītarāgaḥ |
so too, again, is one [still] not free of lust [in the supramundane sense].
eva hastagato yathākāmaṁ karaṇīyaḥ |
is like one in [māra’s] hand, to be dealt with as he wishes.
vītarāgo vā punarbaddho mārabandhanaiḥ |
Or again, the one free of lust [by worldly path alone] is bound by māra’s bondage,
aparimukto mārapāśairyasmātsa punarapyāgantī ntā imāṁ maṁ dhārntum dhātum |
not released from māra’s snares, since he must [eventually] return to this realm [of desire].
yasya kasyacitkarmaṇo dharmacchandaḥ samutpanno naiṣkramyopasaṁhitaḥ |
whoever generates a wholesome desire connected with renunciation [and then,]
kāmagredhamadhipatiṁ kṛtvā pravarttante |
making lust-greed predominant, proceeds [back in saṁsāra] —
yasya raṁjanīyeṣu rūpeṣu sahagatvarasampraṣṭavyadharmeṣu nimittagrāhitāyāmanuvyaṁjanagrāhitāyāṁ cittaṁ praskandati |
whose mind, in lust-arousing forms, sounds, smells, tastes, tangibles, dharmas, in sign-seizing and feature-seizing, leaps forth —
evaṁ bhojaneṣu mātrajñasya viharataḥ praṇīteṣu raseṣu chandarāgamanunayena cittaṁ praskandati |
Likewise for one dwelling with knowledge of right measure in food, whose mind leaps forth in delight-and-lust toward exquisite tastes;
bhaktavaiṣamye evaṁ pūrvarātrāpararātraṁ jāgarikāyo gamananuyuktasya viharataḥ |
or toward irregularity in eating. Likewise for one dwelling applied to wakefulness in the early and late night,
nidrāsukhe, śayanasukhe, pārśvasukhe cittaṁ praskandati |
whose mind leaps forth to sleeping-pleasure, lying-down-pleasure, side-lying-pleasure —
abhikramapratikramādiṣu śiśumudāravarṇaṁ raṁjanīyaṁ mātṛgrāmaṁ dṛṣṭvā ayoniśo nimittagrāheṇa cittaṁ praskandati |
in setting forth and returning etc., seeing a youthful, beautiful-complexioned, lust-arousing woman, with mind unwisely seizing the sign, leaping forth;
lokacitrāṇi vā dṛṣṭvā cittaṁ praskandati |
or seeing varied worldly spectacles, mind leaps forth;
bahvarthatāṁ tāyāṁ , bahukṛtyatāyāṁ, cittaṁ praskandati |
in much-business, much-task, mind leaps forth —
tadyathā gṛhasthapravrajitaiḥ saṁsargārāmatāyāṁ, pāpamitraiḥ saha ekavyavasitāyāṁ, dṛṣṭyanumate cittaṁ praskandati |
namely in delight in mixing with householders and renunciants, in being of one resolve with evil friends, in approving [their] view, mind leaps forth.
tathā buddhe, dharme, saṁghe, duḥkhe, samudaye, nirodhe, mārge |
Likewise toward the Buddha, dharma, saṅgha, suffering, origin, cessation, path,
ihaloke, paraloke kāṁkṣā vimataya utpadyante |
in this world, in the next world, doubts and indecisions arise —
araṇyagato vā, vṛkṣamūlagato vā, śūnyāgāragato vā, mahāntambhayabhairavaṁ paśyatyu t trāsakaraṁ romaharṣaṇaṁ |
Gone to the forest, or to the foot of a tree, or to an empty hut, he sees a great alarming fearsomeness, terror-causing, hair-raising.
brāhmaṇaveṣeṇa, vā manuṣyaveṣeṇa vā, amanuṣyaveṣeṇa vā, kaścidupasaṁkramyāyoniśaḥ |
In the guise of a brāhmaṇa, or of a human, or of a non-human, someone approaches, and unwisely,
śramaṇālaṁkāravipakṣeṣu dharmeṣu cittaṁ praskandati |
to dharmas counter to the ornament of a recluse — mind leaps forth.
itīmānyevaṁbhāgīyāni mārakarmāṇi veditavyāni tāni caturṇāṁ mārāṇāṁ yathāyogaṁ |
Such are the kinds of māra-actions to be understood — those of the four māras as appropriate.
tatra caturbhiḥkāraṇaiḥ samyakprayuktasyāpyāraṁbho viphalo bhavati |
Now, [Damaged/Conjectural: by three] causes the undertaking of one rightly applied becomes fruitless:
The fruitfulness-of-undertaking analysis at 98.1–22 turns on three causes: indriya-paripuṣṭi (perfecting of faculties), anuloma-avavāda (conforming instruction), and samādhi (concentration). The printed/root opening says caturbhiḥ kāraṇaiḥ ('by four causes'), but only three are listed and 98.21–22 explicitly says three; the English follows the internal count and marks the number conjectural. At 98.7 the root reads kevalavān ('alone/complete'), but the matrix requires the same strong-concentration condition as 98.11 and 98.21; the English supplies 'strong' conjecturally. The combinations are reduced in practice to the rule: fruitless if any one of the three is missing, fruitful only when all three are present. Duplication at 98.16–18 is in the source — likely a scribal repetition of the immediately-prior case (98.13–15); preserved in the translation but flagged.
samādhiśca durbalo bhavatyevāraṁbhā vamārambho viphalaḥ |
but the concentration is weak — thus the undertaking is fruitless.
samādhiśca durbbalo bhavatyeva mā rambho viphalaḥ |
but the concentration is weak — thus the undertaking is fruitless.]
samādhiśca balavānevama syārambhaḥ saphalo bhavatyebhistribhiḥ kāraṇairviphalo bhavati |
and the concentration is strong — thus the undertaking is fruitful. By [absence of] these three causes one is fruitless;
tribhireva kāraṇaiḥ saphalaḥ |
by [presence of] those same three causes, [one is] fruitful.
pudgalāstadvyavasthānaṁ atho ālambanena ca |
Persons, their delineation, and again by object,
avavādaśca śikṣā ca tathā śikṣānulomikā ḥ |
instruction and training, [and] likewise dharmas conducive to training;
yogabhraṁśaśca yogaśca manaskāraśca yoniśaḥ |
loss of yoga, yoga, mental engagement, what is wisely done,
karaṇīyaṁ bhāvanā ca phalaṁ pudgalaparyāyaḥ |
the task, cultivation, fruit, [and] the person-designations;
māraśca mārakarmāṇi ārambho viphalo bhavet |
māra and māra-actions, [and] the fruitful and fruitless undertaking.
yogācārabhūmau śrāvakabhūmisaṁgṛhītāyāṁ dvitīyaṁ yogasthānam |
In the Yogācārabhūmi, comprised in the Śrāvakabhūmi, the second Yogasthāna [is complete].